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Visiting Dyce Military Cemetery Aberdeen Scotland today Sunday 13th Of January 2019, I found a number of hand painted stones placed on the Cross Of Sacrifice, it is the first time I have viewed any personal items reflecting thoughts of remembrance other than flowers or wreaths at a commonwealth grave cemetery.
Hand painted and personally placed on the Cross Of Sacrifice by unknowns who appreciate those who gave the ultimate sacrifice moved me , hence I captured a number of photo’s to archive the scene .
There are ten German graves in Dyce Cemetery. It is assumed that all of them relate to Luftwaffe personnel.
They are the crews of three aircraft which failed to make it back after missions over Aberdeen.
Aberdeen was the most frequently bombed city in Scotland. It was attacked 34 times and 178 people were killed.
The heaviest attack was on 21st April 1943. In a pre-planned air raid 25 Dornier 217s of the Kampf-Geschwader Group 2 swept into Aberdeen from the north of the city as dusk fell causing damage in the Woodside, Hilton, Cattofield, Kittybrewster and George Street areas.
The toll was heavy : 98 people were killed and a similar number seriously injured.
Dyce airport was a Royal Air Force station during the 1939-1945 War, and an extension on the western side of the old churchyard was chosen by the authorities for the burial of casualties from the air station.
Only airmen are buried in this reserved plot.
There is 1 Commonwealth burial of the 1914-18 war in the churchyard.
There are a further 45 of the 1939-45 war, 1 being an unidentified airman of the R.A.F. There are 11 Foreign National war burials and 4 non-war Service burials here.
The Cross of Sacrifice is a Commonwealth war memorial designed in 1918 by Sir Reginald Blomfield for the Imperial War Graves Commission (now the Commonwealth War Graves Commission). It is present in Commonwealth war cemeteries containing 40 or more graves. Its shape is an elongated Latin cross with proportions more typical of the Celtic cross, with the shaft and crossarm octagonal in section. It ranges in height from 18 to 24 feet (5.5 to 7.3 m).
A bronze longsword, blade down, is affixed to the front of the cross (and sometimes to the back as well). It is usually mounted on an octagonal base. It may be freestanding or incorporated into other cemetery features.
The Cross of Sacrifice is widely praised, widely imitated, and the archetypal British war memorial. It is the most imitated of Commonwealth war memorials, and duplicates and imitations have been used around the world.
The Imperial War Graves Commission
The First World War introduced killing on such a mass scale that few nations were prepared to cope with it. Millions of bodies were never recovered, or were recovered long after any identification could be made. Hundreds of thousands of bodies were buried on the battlefield where they lay. It was often impossible to dig trenches without unearthing remains, and artillery barrages often uncovered bodies and flung the disintegrating corpses into the air.
Many bodies were buried in French municipal cemeteries, but these rapidly filled to capacity. Due to the costs and sheer number of remains involved, Australia, Canada, India, Newfoundland, New Zealand, South Africa, and the United Kingdom barred repatriation of remains.
Fabian Ware, a director of the Rio Tinto mining company, toured some battlefields in as part of a British Red Cross mission in the fall of 1914.
Ware was greatly disturbed by status of British war graves, many of which were marked by deteriorating wooden crosses, haphazardly placed and with names and other identifying information written nearly illegibly in pencil. Ware petititoned the British government to establish an official agency to oversee the locating, recording, and marking of British war dead, and to acquire land for cemeteries. The Imperial War Office agreed, and created the Graves Registration Commission in March 1915. In May, the Graves Registration Commission ceased to operate an ambulance service for the British Red Cross, and in September was made an official arm of the military after being attached to the Royal Army Service Corps.
During its short existence, the Graves Registration Commission consolidated many British war dead cemeteries. Ware negotiated a treaty with the French government whereby the French would purchase space for British war cemeteries, and the British government assumed the cost of platting, creating, and maintaining the sites. Over the next few months, the Graves Registration Commission closed British war dead cemeteries with fewer than 50 bodies, disinterred the bodies, and reinterred them at the new burying grounds. The Graves Registration Commission became the Directorate of Graves Registration and Enquiries in February 1916.
As the war continued, there was a growing awareness in the British Army that a more permanent body needed be organized to care for British war graves after the war. In January 1916, the prime minister H. H. Asquith appointed a National Committee for the Care of Soldiers' Graves to take over this task. Edward, Prince of Wales agreed to serve as the committee's president. The committee's membership reflected all members of the British Commonwealth (with a special representative from India).
Over the next year, members of the National Committee for the Care of Soldiers' Graves began to feel that their organization was inadequate to the task, and that a more formal organization, with a broader mandate, should be created. The idea was broached at the first Imperial War Conference in March 1917, and on 21 May 1917 the Imperial War Graves Commission (IWGC) was chartered . Lord Derby was named its chair, and the Prince of Wales its president.
The same month he was appointed to the senior architects' committee, Blomfield accompanied Lutyens and Baker on a tour of French and Belgian battlefields.
Designing the Cross of Sacrifice
Kenyon, Baker, and Blomfield all submitted cross designs to the senior architects' committee. Kenyon submitted two draft designs, one for a Celtic cross and one for a medieval Christian cross (both typically found in old English cemeteries). Baker, who had advocated the cemetery theme of "crusade" since July 1917 and (according to Goebel, was "obsessed" with the idea), submitted the design of a stone Christian cross with a bronze longsword (called a Crusader's sword by Baker) on the front. His design, which he called the "Ypres cross", also included a bronze image of a naval sailing ship, emblematic of the Royal Navy's role in winning both the Crusades and the First World War.
Blomfield, on the other hand, took a different approach to the cross. He rejected Kenyon's design, arguing that "runic monuments or gothic crosses had nothing to do with the grim terrors of the trenches." Blomfield wanted a design that reflected the war, which had stripped away any notions about glory in combat and nobility in death on the battlefield. "What I wanted to do in designing this Cross was to make it as abstract and impersonal as I could, to free it from any association of any particular style, and, above all, to keep clear of any sentimentalism of the Gothic. This was a man's war far too terrible for any fripperies, and I hoped to get within range of the infinite in this symbol..." His design featured an elongated cross of abstract design, on the front of which was a bronze longsword, blade pointed downward. It was intended to be an overtly Christian symbol, in contrast to Lutyen's Stone of Remembrance (which was purposefully stripped of any such associations). Blomfield drew the inspiration for the sword from a sword which hung in his home in Rye.
The senior architects' committee quickly endorsed the Blomfield design. The committee considered adding text to the base or steps of the cross, but rejected this idea.
In order to ensure that the architects' ideas for Commonwealth cemeteries worked well in the field, the IWGC decided to fund the construction of three experimental cemeteries Le Tréport, Forceville, and Louvencourt. The goal was to determine how expensive the cemeteries were likely to be.
The model cemeteries were designed by Baker, Lutyens, and Blomfield, and began construction in May 1918. Due to problems with construction, none were complete until early 1920, six months later than planned. Each model cemetery had a chapel and shelter, but no Stone of Remembrance or Cross of Sacrifice. Nevertheless, even without these major additions, the cemeteries were too expensive.
The model cemeteries experiment changed the way the Stone of Remembrance was placed in cemeteries, and almost changed the design of the Cross of Sacrifice itself. To reduce costs, Blomfield offered to design a wide variation of Crosses, many of which were less costly than the original design. But the committee of senior architects rejected his offer. What became apparent with the experimental cemeteries is that a full-size Cross or Stone was appropriate only for the largest cemeteries. Mid-size and smaller cemeteries needed smaller memorials. Blomfield quickly designed two smaller-sized Crosses to accommodate this need. But Lutyens refused to allow anything but a full-sized War Stone (12 feet (3.7 m) in length and 5 feet (1.5 m) in height) to be used.
Subsequently, and partly as a cost-saving measure, no Stone of Remembrance was erected in a cemetery with fewer than 400 graves. Budgetary issues also led the committee to agree that shelters should be forgone in any cemetery with fewer than 200 graves.
The model cemeteries experiment also helped the architects decide where to place the Cross of Sacrifice. As early as 1917, Lutyens and Kenyon had agreed that the War Stone should be in the east, but facing west. (All graves were supposed to face east, facing the enemy, although many of the earliest cemeteries had graves facing in other [sometimes in many different] directions.)
The initial idea was to have the Cross of Sacrifice be in opposition to the Stone. In practice, however, the placement of the Cross of Sacrifice varied widely.
The model cemeteries experiment also had one other effect, and that was to make Blomfield's design for the cross the only one ever used by the IWGC. The original intent of the senior architects had been to allow each junior architect to design his own cross for his own cemetery. But Blomfield's design proved so wildly popular that the decision was made to implement it as a standard feature in all cemeteries.
The formal adoption of Blomfield's Cross of Sacrifice, and the concepts regarding its placement, position, and use, were outlined by Kenyon in a report, A Memorandum on the Cross as Central Monument, submitted in January 1919 as an addendum to his November 1918 main report.
About the Cross of Sacrifice
Cross of Sacrifice at Eindhoven, Netherlands.
According to Fabian Ware, the name "Cross of Sacrifice" arose spontaneously from an unknown source, and attached itself to the cross.
The Cross of Sacrifice is carved from white stone.[61][58] This is usually Portland stone,[62] but it is sometimes granite[63] or any type of white limestone commonly found in France or Belgium. In Italy, Chiampo Perla limestone was used.[65] The proportions of the cross, with short arms close to the top of the shaft are similar to some Celtic crosses, the crossarm being one-third the length of the shaft (as measured from the point where the shaft emerges from the base).
The cross consists of three pieces: The shaft, from base to crossarm; the crossarm; and the upper shaft, above the crossarm. The crossarm is fastened to the lower and upper shaft by two bronze dowels. A joggle (a portion of the shaft which extends into the base, acting as a joint) about 6 inches (15 cm) long extends into the base, where it is secured by another bronze dowel. The shaft and crossarm are both octagonal in shape, and the shaft tapers slightly as it rises to give the cross entasis.
On the large size version, there are three plain mouldings on the shaft near the base, often reduced to one in smaller sizes, and the three extremities of the cross finish at a plain moulding projecting sideways from the main element. The crossarms are sometimes irregular octagons in section, with four wide faces at front, back, top and bottom, and four shorter faces in between them.
A stylized bronze longsword, point down, is fastened to the front of the cross.[66] The cross is designed so that a second bronze sword may be fastened to the rear as well. The sword is positioned so that the crossguard on the sword matches where the cross' shaft and crossarm meet.
The Cross of Sacrifice originally came in four heights: 14 feet (4.3 m), 18 feet (5.5 m), 20 feet (6.1 m), and 24 feet (7.3 m).[43] Sizes up to 30 feet (9.1 m) are now permitted,[67] although sometimes even larger versions are allowed. As of 2012, the largest Cross of Sacrifice in the world was the 40-foot (12 m) high marker at the Halifax Memorial in Halifax.
The Halifax Memorial's Cross of Sacrifice
The shaft is fastened to an octagonal base. The size of the base varies, according to the height of the shaft, but the 24-foot (7.3 m) high cross has a base 15 feet 6 inches (4.72 m) in diameter.[69] This largest base weighs 2 short tons (1.8 t).[58] The base usually sits on three octagonal steps.[58] This can vary, however, depending on the height of the cross, its placement in the cemetery, and whether it is part of some other cemetery element.
The position of the Cross of Sacrifice in Commonwealth war cemeteries varies depending on a wide range of factors. Many cemeteries were laid out haphazardly during the war. The role of the junior designing architect was to determine the position of the Cross (and Stone of Remembrance) in relationship to the graves.[57] Most cemeteries had two axes—a main axis and an entrance axis, or a main/entrance axis and a lateral axis. An overriding guiding principle was that the War Stone should be the focus of the cemetery.
The Cross of Sacrifice, however, usually functioned as the primary orienting feature of the cemetery for visitors, due to its height. In hilly areas, the architect had to ensure that the cross was visible from the road or path. (This was far less important in flat areas, obviously.) When a road passed directly by the cemetery, the cross usually was placed near the road and the entrance to the cemetery associated with the cross. These design considerations meant that the Cross of Sacrifice could be placed in a wide variety of places. Sometimes it was situated next to the War Stone, and sometimes in opposition to it. In some cases, the Cross of Sacrifice was placed in a distant corner of the cemetery, so that its relationship to the Stone of Remembrance was not clear.
It was not necessary for the Cross of Sacrifice to stand alone, either. In some cases, it was incorporated into a wall or benches.
The placement of the Cross of Sacrifice affected other elements of the cemetery. The architect's choice of buildings to erect—double shelters, galleries, gateways, pergolas, sheltered alcoves, or single shelters—depended on the location of the War Stone, the Cross of Sacrifice, and the size of the cemetery.
The cross at Tyne Cot Cemetery near Ypres, Belgium, was incorporated into a pillbox.
A Cross of Sacrifice was erected in almost every Commonwealth war cemetery. Subsequent Commonwealth War Graves Commission policy has erected the cross Commonwealth war cemeteries with 40 or more graves.
There were only a handful of exceptions. No cross was erected in cemeteries which held a majority of Chinese or Indian graves.
In Turkey, no cross was erected in order to accommodate local Muslim feelings. Instead, a simple Latin cross was carved into a stone slab, which was placed at the rear of the cemetery. In Macedonia, a cairn was used in place of a cross to reflect the local custom.
In the several Commonwealth cemeteries in the mountains of Italy, Blomfield's design was replaced with a Latin cross made of rough square blocks of red or white stone.
It is unclear how much it cost to manufacture a Cross of Sacrifice. Generally speaking, however, the cost of building a cemetery was borne by each Commonwealth nation in proportion to number of their war dead in that cemetery.
While generally considered a beautiful design, the Cross of Sacrifice is not a robust one. The artwork is susceptible to toppling in high wind, as the shaft is held upright only by a 6-inch (15 cm) long piece of stone and a single bronze dowel. Should the stone joggle or dowel break, the shaft topples.
This problem quickly became apparent in Europe, where a large number of the crosses fell in high winds in the 1920s and 1930s. At one point, the Imperial War Graves Commission considered suing Blomfield for under-designing the artwork, but no lawsuit was ever filed.
Vandalism has also been a problem. Crosses of Sacrifice have been smashed or the bronze swords stolen, with the vandalism being particularly bad in the 1970s.
The Cross of Sacrifice is considered one of the great pieces of war-related art. Its enduring popularity, historian Allen Frantzen says, is because it is both simple and expressive, its abstraction reflecting the modernity people valued after the war.
Fabian Ware argued that its greatness was because its symbolism is so purposefully vague: To some, it is a Christian cross; to others, the stone is irrelevant and the sword itself is the cross; and to others, the artwork symbolizes those who sacrificed their lives to the sword.
The theme of sacrifice is commonly seen in the piece. Jeroen Geurst points out that Lutyens' War Stone unsettlingly brings to mind images of soldiers sacrificed on the altar of war, while Blomfield's cross speaks about self-sacrifice and the saving grace of Jesus Christ's sacrifice.
The sword has drawn praise as well. Frantzen notes that the sword can be both an offensive and defensive weapon, which mitigates against an interpretation of the Cross of Sacrifice as a glorification of war.
The sword also incorporates elements of chivalry, which was an important value to officers and men during the war.
Historian Mark Sheftall agrees that the sword evokes chivalric themes, and argues that by combining the religious and the chivalric with the classical Blomfield created "a single powerful image".But the military element has also been criticized. Geurst argues that one may interpret the sword as implying that the Great War was a religious crusade—which it most certainly was not.
The impact of the Cross of Sacrifice on war memorialization is difficult to underestimate. The IWGC considered the artwork a "mark of the symbolism of the present crusade". Cemetery historian Ken Worpole argues that the Cross of Sacrifice "became one of the most resonant and distinctive artefacts in British and Commonwealth war cemeteries, following the end of World War One."
First World War historian Bruce Scates observes that its symbolism was effective throughout the Commonwealth, despite widely disparate cultural and religious norms.
Historians agree it is the most widely imitated of Commonwealth war memorials,and Sheftall concludes that it has become the archetypal example of Great War commemoration in Britain.
For the best part of the last year, I have been posting shots of Kent churches on Twitter, to break up the torrent of horrible news relating to COVID, Brexit and our Dear Leader, and in doing so, I have discovered many churches I visited at the start of the project, needed to redone.
Goudhurst, is, apparently, the highest point in Kent, or so Jools tells me. I will just check that with Wikki: Hmm, it seems not. That is Betsom's Hill north of the M25 near to the border with London. Goudhurst is not even in the top ten.
I can confirm we approached the village along a long hill from a river valley, finally climbing up the narrow high street, getting round the parked cars and finding a space nearly big enough for the car near to the church.
On the other side of the road from the church, a series of very Kent houses and buildings, all decorated with pegtiles, in the Kent fashion, and to the south, the imposing structure of The Star and Eagle Hotel.
The church sits in it's large graveyard, pretty as a picture on a sunny summer's afternoon as on my first visit, but on a grey, late autumn afternoon, just as the light fades, it loses some of its charm.
The church itself is resplendent with it's honey-coloured stone, squat tower and spreading aisles on both sides.
There is a welcome notice on the door in the west end of the tower stating that the church is always open and all are indeed, welcome.
Its a fine touch.
Inside, it is light and spacious, so spacious to have to grand leather sofas in the nave, not sure if this is for glamping, or for some other reason, but they're doing no harm.
There are several fine wall monuments and brasses, and a wooden memorial to a couple set under a window from the 16th century.
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Seen from afar Goudhurst is Kent's answer to Rye - a small hilltop village over which broods the lovely church. Its west tower, dating from the seventeenth century, is rather low, but the honey-coloured sandstone is particularly beautiful here. We enter the church through the tower, and are impressed by the way in which the width and height of the nave and its aisles combine to make such a noble structure. There are two remarkably fine wooden effigies dating from the sixteenth century, carved and painted and set into a purpose-built bay window. Nearby, in the south chapel, the walls are crammed with monuments and there are three brasses, one of which is covered by a stone canopy - not particularly grand but unexpected and functional.
www.kentchurches.info/church.asp?p=Goudhurst
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GOUDHURST
LIES the next parish southward from Marden. The northern part of it, as far southward as the stream formerly called Risebridge river, which flows from Bedgebury to Hope mill, and a smaller part likewise on the other side of it, adjoining to the rivulet called the Bewle westward, is in the hundred of Marden, and lower division of the lath of Scray; the rest of the parish southward of the first-mentioned stream, is in the hundred of West, alias Little Barnefield, and lath of Aylesford, comprehending the whole of that hundred. So much of this parish as is within the borough of Faircrouch, is in the hundred of Cranbrook; as much as is in the boroughs of Pattenden, Lilsden, Combwell, and Chingley or Bromley, is in the same hundred of West, alias Little Barnefield; and the residue is in the hundred of Marden. It lies wholly within the district of the Weald, and in the division of West Kent.
The borsholders of the boroughs of Highamden, Pattenden, and Hilsden, in this parish, are chosen at the court-leet holden for the manor of East Farleigh, and the inhabitants owe no service but to that manor; only a constable for the hundred of West Barnefield may be chosen out of such parts of them as lay within it for that hundred. The manor of Maidstone likewise extends into this parish, over lands as far southward as Rise-bridge.
THE PARISH OF GOUDHURST is very pleasantly situated, being interspersed on every side with frequent hill and dale. The trees in it are oak, of a large size, and in great plenty throughout it, as well in the woods, as broad hedge-rows and shaves round the fields. The lands are in general very fertile; the soil, like the adjoining parishes, is mostly a deep stiff clay; being heavy tillage land, but it has the advantage of a great deal of rich marle at different places, and in some few parts sand, with which the roads are in general covered; and in the grounds near Finchcocks, there is a gravel-pit, which is the only one, I believe, in this part of the county. There is much more pasture than arable land in it, the former being mostly fatting lands, bullocks fatted on them weighing in general from 120 to 130 stone. It is well watered with several streams in different parts of it, all which uniting with the Teis, flow in one channel, along the western side of this parish, towards the Medway. The eastern and southern parts of it are much covered with thick coppice wood, mostly of oak. The turnpike road from Maidstone over Cocksheath through Marden, leads through the upper part of this parish southward, dividing into two branches at Winchethill; that to the left goes on to Comborne, and leaving the town of Goudhurst a little to the right, joins the Cranbrooke road a little beyond it. That to the right, having taken into it a branch of the Woodgate road from Tunbridge, near Broadford-bridge, goes on to the town of Goudhurst, and thence eastward to Cranbrooke and Tenterden; and the great high road from Lamberhurst through Stonecrouch to Hawkhurst, and into Sussex, south-east, goes along the southern bounds of this parish.
The parish is about eight miles long and four broad. There are about three hundred houses in it, and somewhat more than five inhabitants to a house. It is very healthy; sixty years of age being esteemed, if not the prime, at least the middle age of life; the inhabitants of these parts being in great measure untainted with the vices and dissipation too frequently practised above the hill.
There are two heaths or commons here; the one called Pyles-health, and the other Killdown, in West Barnefield hundred.
THE TOWN, or village of Goudhurst, stands in the hundred of Marden, about half a mile within the lower or southern bounds of it, on an hill, commanding an extensive view of the country all around it. It is not paved, but is built on the sides of five different roads which unite at a large pond in the middle of it. The houses are mostly large, antient and well-timbered, like the rest of those in this neighbourhood, one of them, called Brickwall, belongs to the Rev. Mr. Thomas Bathurst. Within memory there were many clothiers here, but there are none now. There is some little of the woolstapling business yet carried on.
On the summit of the hill, on which the town stands, is the church, a conspicuous object to the neighbouring country, and near it was the marketplace, which was pulled down about the year 1650, and the present small one built lower down, at the broad place in the town near the pond. The market was held on a Wednesday weekly, for cattle, provisions, &c. till within memory; it is now entirely disused, there is a fair held yearly in the town, upon the day of the assumption of our lady, being August 26, for cattle, hardware, toys, &c. This market and fair were granted in the year of king Richard II. to Joane, widow of Roger de Bedgebury, the possessors of which estate claim at this time the privilege of holding them, by a yearly rent to the manor of Marden.
At the hamlet of Stonecrouch is a post-office of very considerable account, its district extending to Goudhurst, Cranbrooke, Tenterden, Winchelsea, Rye, and Hastings, and all the intermediate and adjoining places, to which letters are directed by this Stonecrouch bag.
ALMOST adjoining to the town eastward, on the road leading to Tenterden, there is A HAMLET, called LITTLE GOUDHURST, in which there is an antient seat, called TAYWELL, which for many generations was possessed by a family of the name of Lake, who bore for their arms, Sable, a bend between six crosscroslets, fitchee, argent. In the north isle of this church, under which is a vault, in which this family lie buried, there is a marble, on which is a descent of them. The last of them, Thomas Lake, esq. barrister-at-law, resided here, but dying without issue male, his daughters and coheirs became possessed of it; one of whom married Maximilian Gott, esq. and the other Thomas Hussey, esq. whose son Edward Hussey, esq. of Scotney, now possesses the entire see of this estate, which is demised for a long term of years to Mr. Olive, who has almost rebuilt it, and resides in it.
AT A SMALL DISTANCE southward from the abovementioned seat, is another, called TRIGGS, which was for several descents the residence of the Stringers, a family of good account in the different parts of this county. John Stringer, esq. son of Edward Stringer, of Biddenden, by Phillis his wife, daughter of George Holland, gent. resided here in king Charles I.'s reign, and married Susanna, daughter of Stephen Streeter, of Goudhurst, by whom he had Stephen, of Goudhurst; John, gent. of Ashford, who left a daughter and heir Mary, married to Anthony Irby, esq. Edward and Thomas, both of Goudhurst; the latter left two sons. Thomas and Edward, and a daughter Catherine, who married William Belcher, M. D. by whom the had Stringer Belcher, and other children. The Stringers bore for their arms, Per chevron, or, and sable, in chief two eagles displayed of the second, in the base a fleur de lis of the first.
Stephen Stringer, the eldest son of John, resided at Triggs in the reign of king Charles II. and was succeeded in it by his second son Stephen Stringer, esq. who kept his shrievalty here in the 6th year of queen Anne. He died without male issue, leaving by Jane his wife, daughter of John Austen, esq. of Broadford, four daughters his coheirs, Jane, married to Thomas Weston, of Cranbrooke; Hannah to William Monk, of Buckingham. in Sussex, whose eldest daughter and coheir married Thomas Knight, esq. of Godmersham; Elizabeth married Edward Bathurst, esq. of Finchcocks, and Anne married John Kirril, esq. of Sevenoke. (fn. 1) This seat was afterwards alienated to Francis Austen, esq. of Sevenoke, whose son Francis Mottley Austen, esq. of Sevenoke, is the present owner of it.
THE MANOR OF MARDEN claims over the greatest part of this parish; part of it, being the dens beforementioned, are within the manor of East Farleigh, and the remaining part, called Wincehurst-den, is within the manor of Gillingham, near Chatham. Although that part of this parish which lies within the hundred of West Barnefield, being the most southern part of it, contains those places which are of, by far, the greatest note in it, yet, for the sake of regularity in my description, I shall begin with those in the hundred of Marden, partly already described, and having finished that, proceed next to the hundred of West Barnefield, and the matters worthy of notice in it.
BOKINFOLD is a manor of large extent, situated in the hundred of Marden, having formerly a large park and demesnes belonging to it, which extended into the parishes of Brenchley, Horsemonden, Yalding, Marden, and Goudhurst, the house of it being situated in that of Yalding, in the description of which parish the reader will find an ample account of the former state and possessors of it. (fn. 2) It will, therefore, be sufficient to mention here, in addition to it, that the whole of this manor coming at length into the possession of Sir Alexander Colepeper. He in the 3d year of queen Elizabeth levied a fine of it, and three years afterwards alienated that part of this manor, and all the demesnes of it which lay in Brenchley, Horsemonden, Yalding, and Marden, to Roger Revell, as has been mentioned under the parish of Yalding, and THE REMAINDER OF IT in this parish, held of the manor of Marden, to Sharpeigh, whose descendant Stephen Sharpeigh passed that part of it away in 1582, to Richard Reynolds, whose son and heir John Reynolds, about the 41st year of queen Elizabeth, conveyed it to Richard Eliot, and he, about the year 1601, alienated it to Thomas Girdler, who the next year sold it to John Reynolds, and he, in the 5th year of king James, transmitted it to John Beale, who, about 1609, passed it away to John Harleston, of Ickham, and he settled it by will on Richard Harleston, who in like manner devised it to his kinsman Richard Bishop, and he, soon after the death of king Charles I. sold it to Mr. Stephen Stringer, of Triggs, in Goudhurst, whose son, of the same name, was sheriff anno 6 queen Anne, and left five daughters his coheirs, of whom Elizabeth, the third, married Edward Bathurst, esq. of Finchcocks, and on the division of their inheritance, he, in her right, became possessed of this manor. He died in 1772, upon which this estate came to his son, the Rev. Thomas Bathurst, rector of Welwyn, in Hertfordshire, the present owner of it. A court baron is regularly held for this manor.
In 1641 the archbishop collated Richard Amhurst, clerk, to the free chapels of Bockinfold and Newsted annexed, in the archdeaconry of Canterbury, then vacant and of his patronage. (fn. 3)
COMBORNE is an estate, situated in the northernmost part of this parish, adjoining to Winchet-hill, in the hundred of Marden likewise; which place of Winchet-hill was antiently the original seat in this county, of the family of Roberts, of Glassenbury.
An ancestor of this family, William Rookherst, a gentleman of Scotland, left his native country, and came into England in the 3d year of king Henry I. and had afterwards the surname of Roberts, having purchased lands at Winchet-hill, on which he built himself a mansion, calling it Rookherst, after himself. This place came afterwards to be called Ladiesden Rokehurst, alias Curtesden, and continued the residence of this family till the reign of king Richard II. when Stephen Roberts, alias Rookherst, marrying Joane, the daughter and heir of William Tilley, of Glassenbury, removed thither, and the remains of their residence here are so totally effaced, as to be known only by the family evidences, and the report of the neighbourhood.
But their estate at Winchet-hill continued several generations afterwards in their descendants, till it was at length alienated to one of the family of Maplesden, of Marden, in whose descendants this estate, together with that of Comborne adjoining, continued down to Edward Maplesden; esq. of the Middle Temple, who died in 1755, s. p. and intestate. Upon which they descended to Alexander Courthope, esq. of Horsemonden, the son of his sister Catherine, and to Charles Booth, esq. the grandson of his sister Anne, as his coheirs in gavelkind, and on a partition of those estates between them, Winchet-hill was allotted to Charles Booth, esq. afterwards Sir Charles Booth, of Harrietsham-place, who died possessed of it, s. p. in 1795, and his devisees, for the purposes of his will, are now in the possession of it; but Comborne was allotted to Alexander Courthope, esq. since deceased, whose nephew John Cole, esq. now possesses it.
FINCHCOCKS is a feat in this parish, situated within the hundred of Marden, in that angle of it which extends south-westward below Hope mill, and is likewise within that manor. It was formerly of note for being the mansion of a family of the same surname, who were possessed of it as early as the 40th year of Henry III. They were succeeded in it by the family of Horden, of Horden, who became proprietors of it by purchase in the beginning of king Henry VI.'s reign, one of whom was Edward Horden, esq. clerk of the green cloth to king Edward VI. queen Mary, and queen Elizabeth, who had, for some considerable service to the crown, the augmentation of a regal diadem, added to his paternal coat by queen Elizabeth. He left two daughters his coheirs, Elizabeth, married to Mr. Paul Bathurst, of Bathurst-street, in Nordiam, and Mary to Mr. Delves, of Fletchings, who had Horden for his share of the inheritance, as the other had this of Finchcocks. He was descended from Laurence Bathurst, of Canterbury, who held lands there and in Cranbrooke, whose son of the same name, left three sons, of whom Edward, the eldest, was of Staplehurst, and was ancestor of the Bathursts, of Franks, in this county, now extinct, (fn. 4) of the earls Bathurst, and those of Clarenden-park, in Wiltshire, and Lydney, in Gloucestershire; Robert Bathurst, the second, was of Horsemonden; and John, the third son, was ancestor of the Bathursts, of Ockham, in Hampshire. Robert Bathurst, of Horsemonden above-mentioned, by his first wife had John, from whom came the Bathursts, of Lechlade, in Gloucestershire, and baronets; and Paul, who was of Nordiam, and afterwards possessor of Finchcocks, from whose great-grandson William, who was a merchant in London, descended the Bathursts, of Edmonton, in Middlesex. By his second wife he had John, who was of Goudhurst, ancestor of the Bathursts, of Richmond, in Yorkshire. In the descendants of Paul Bathurst before-mentioned, this seat continued down to Thomas Bathurst, esq. who by his will devised this seat and estate to his nephew Edward, only son of his younger brother William, of Wilmington, who leaving his residence there on having this seat devised to him, removed hither, and rebuilt this seat, at a great expence, in a most stately manner. He resided here till his death in 1772, having been twice married, and leaving several children by each of his wives. By his first wife Elizabeth, third daughter and coheir of Stephen Stringer, esq. of Triggs, he had three sons, Edward, who left a daughter Dorothy, now unmarried, and John and Thomas, both fellows of All Souls college, in Oxford, the latter of whom is now rector of Welwyn, in Hertfordshire. Before his death he conveyed this seat and estate by sale to his son by his second wife, Mr. Charles Bathurst, who on his decease in 1767, s. p. devised it by will to his brother, the Rev. Mr. Richard Bathurst, now of Rochester, the present possessor of it. This branch of the family of Bathurst. bore for their arms the same coat as those of Franks, in this county, and those of Cirencester, Lydney, and Clarendon, viz. Sable, two bars, ermine, in chief three crosses pattee, or, with a crescent for difference; but with a different crest, viz. Party per fess, and pale, a demi wolf argent, and sable, holding a regal crown, or; which I take to be that borne by Edward Horden, whose heir Paul Bathurst, their ancestor, married, and whose coat of arms they likewise quartered with their own.
¶AT NO GREAT DISTANCE from Finchcocks, in the same hundred, lies a capital messuage, called RISEDEN, alias GATEHOUSE, which formerly belonged to a family named Sabbe, one of whom, Simon Sabbe, sold it, before the middle of the last century, to Mr. Robert Bathurst, from whom it descended down, with an adjoining estate, called TRILLINGHERST, to another Robert Bathurst, who died in 1731, and lies buried in this church, whose daughter Mary sold them both to Sir Horace Mann, bart. the present possessor of them.
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Tom J Newell’s elephant, entitled The Beat Goes On, references imagery relating to Lizzie, the elephant employed to work at Sheffield Steel Works during World War One. Tom elephant weaves abstract shapes and patterns representing steel, with iconography of Indian elephant and culture. He also used to his design as an opportunity to reference the travelling circus from which Lizzie originated.
Designed by: Tom J Newell
Tom J Newell is an artist, illustrator, record collector and turntable tinkering DJ who has worked and exhibited internationally with his intricately hand drawn black and white artworks. Tom is head designer at Twisted Burger Company, paints murals for The Kraken Rum, plays records at his weekly SHOWBOAT event at Picture House Social, and is sponsored by Posca Pens and Pink Pig Sketchbooks.
Sponsored by: Crystal Peaks Shopping Mall
Auction Price: £6500
Summer 2016, a herd of elephant sculptures descended on Sheffield for the biggest public art event the city has ever seen!
58 elephant sculptures, each uniquely decorated by artists, descended on Sheffield’s parks and open spaces, creating one of the biggest mass participation arts events the city has ever seen. Did you find them all?
The trail of elephants celebrates Sheffield’s creativity with over 75% of artists from the city. Some well-known names include Pete McKee, James Green, Jonathan Wilkinson and Lydia Monks – each of which has put their own creative mark on a 1.6m tall fibreglass elephant sculpture. They are all very difference, take a selfie with your favourite as they will be on display until the end of September.
International artist Mark Alexander, who is currently working with Rembrandt for an exhibition in Berlin, flew to Sheffield especially to paint his elephant and international players from the World Snooker Championship signed SnookHerd, an elephant celebrating the heritage of snooker in Sheffield.
The Arctic Monkeys, famous for their love of their home city, added their signatures to their own personalised sculpture which pays homage to the striking sound wave cover of the band’s 2013 album “AM”.
By supporting the Herd of Sheffield you are investing in the future of Sheffield Children’s Hospital. Every penny raised will go towards our Artfelt programme, which transforms the hospital’s walls and spaces with bright art, helping children recover in an environment tailored to them. The programme also puts on workshops for youngsters to provide distraction during anxious moments – such as before an operation, and to breakup long stays on the wards.
This exciting Wild in Art event brought to you by The Children’s Hospital Charity will:
Unite our city – bringing businesses, communities, artists, individuals and schools together to create a FREE sculpture trail which is accessible to all.
Attract more visitors – both nationally and regionally as well as encouraging thousands of people to become a tourist in their own city.
Invest in the future – with a city wide education programme that can be used for years to come and by funding a life-saving piece of medical equipment at Sheffield Children’s Hospital from the Herd auction at the end of the trail.
Showcase our city – celebrating Sheffield’s heritage and cementing our status as a vibrant and culturally exciting city through this world-class initiative.
The Herd of Sheffield Farewell Weekend was held on 14-16 October and was your chance to say a last goodbye to all 58 large elephant sculptures as they gather in one place for a final send-off at Meadowhall.
This special event gave visitors a chance to see the entire herd in all its glory – from the signed Arctic Monkeys’ ‘AM’ elephant, right through to ‘SnookHerd’, autographed by a host of international snooker players including current world champion Mark Selby.
Please note that the Little Herd elephants will not be on display as they will be returned to their school for pupils to enjoy.
Meadowhall, along with its joint owners, British Land are very proud to be supporting The Children’s Hospital Charity as host sponsors for the Herd of Sheffield Farewell Weekend.
Auction: Hundreds of elephant enthusiasts gathered at the Crucible on 20 October for the Herd of Sheffield Auction, which raised a total of £410,600 for The Children’s Hospital Charity.
ITM1692074
Technology company
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A technology company (or tech company) is an electronics-based technological company, including, for example, business relating to digital electronics, software, and internet-related services, such as e-commerce services.[1][2][3]
Details
According to Fortune, as of 2020, the ten largest technology companies by revenue are: Apple Inc., Samsung, Foxconn, Alphabet Inc., Microsoft, Huawei, Dell Technologies, Hitachi, IBM, and Sony.[4] Amazon has higher revenue than Apple, but is classified by Fortune in the retail sector.[5] The most profitable listed in 2020 are Apple Inc., Microsoft, Alphabet Inc., Intel, Meta Platforms, Samsung, and Tencent.[4]
Apple Inc., Alphabet Inc. (owner of Google), Meta Platforms (owner of Facebook), Microsoft, and Amazon.com, Inc. are often referred to as the Big Five multinational technology companies based in the United States. These five technology companies dominate major functions, e-commerce channels, and information of the entire Internet ecosystem. As of 2017, the Big Five had a combined valuation of over $3.3 trillion and make up more than 40 percent of the value of the Nasdaq-100 index.[6]
Many large tech companies have a reputation for innovation, spending large sums of money annually on research and development. According to PwC's 2017 Global Innovation 1000 ranking, tech companies made up nine of the 20 most innovative companies in the world, with the top R&D spender (as measured by expenditure) being Amazon, followed by Alphabet Inc., and then Intel.[7]
As a result of numerous influential tech companies and tech startups opening offices in proximity to one another, a number of technology districts have developed in various areas across the globe.[8] These include: Silicon Valley in the San Francisco Bay Area, Silicon Wadi in Israel, Silicon Docks in Dublin, Silicon Hills in Austin, Tech City in London; Digital Media City in Seoul, Zhongguancun in Beijing, Cyberjaya in Malaysia and Cyberabad in Hyderabad.
A startup or start-up is a company or project undertaken by an entrepreneur to seek, develop, and validate a scalable business model.[1][2] While entrepreneurship refers to all new businesses, including self-employment and businesses that never intend to become registered, startups refer to new businesses that intend to grow large beyond the solo founder.[3] At the beginning, startups face high uncertainty[4] and have high rates of failure, but a minority of them do go on to be successful and influential.[5]
Actions
Startups typically begin by a founder (solo-founder) or co-founders who have a way to solve a problem. The founder of a startup will begin market validation by problem interview, solution interview, and building a minimum viable product (MVP), i.e. a prototype, to develop and validate their business models. The startup process can take a long period of time (by some estimates, three years or longer), and hence sustaining effort is required. Over the long term, sustaining effort is especially challenging because of the high failure rates and uncertain outcomes.[6] Having a business plan in place outlines what to do and how to plan and achieve an idea in the future. Typically, these plans outline the first 3 to 5 years of your business strategy. [7]
Design principles
Models behind startups presenting as ventures are usually associated with design science. Design science uses design principles considered to be a coherent set of normative ideas and propositions to design and construct the company's backbone.[8] For example, one of the initial design principles is "affordable loss".[9]
Heuristics and biases in startup actions
Because of the lack of information, high uncertainty, the need to make decisions quickly, founders of startups use many heuristics and exhibit biases in their startup actions. Biases and heuristics are parts of our cognitive toolboxes in the decision-making process. They help us decide quickly as possible under uncertainty but sometimes become erroneous and fallacious.[10]
Entrepreneurs often become overconfident about their startups and their influence on an outcome (case of the illusion of control). Entrepreneurs tend to believe they have more degree of control over events, discounting the role of luck. Below are some of the most critical decision biases of entrepreneurs to start up a new business.[10]
Overconfidence: Perceive a subjective certainty higher than the objective accuracy.
Illusion of control: Overemphasize how much skills, instead of chance, improve performance.
The law of small numbers: Reach conclusions about a larger population using a limited sample.
Availability bias: Make judgments about the probability of events based on how easy it is to think of examples.
Escalation of commitment: Persist unduly with unsuccessful initiatives or courses of action.
Startups use several action principles to generate evidence as quickly as possible to reduce the downside effect of decision biases such as an escalation of commitment, overconfidence, and the illusion of control.
Mentoring
Many entrepreneurs seek feedback from mentors in creating their startups. Mentors guide founders and impart entrepreneurial skills and may increase the self-efficacy of nascent entrepreneurs.[11] Mentoring offers direction for entrepreneurs to enhance their knowledge of how to sustain their assets relating to their status and identity and strengthen their real-time skills.[12]
Principles
There are many principles in creating a startup. Some of the principles are listed below.
Lean startup
Lean startup is a clear set of principles to create and design startups under limited resources and tremendous uncertainty to build their ventures more flexibly and at a lower cost. It is based on the idea that entrepreneurs can make their implicit assumptions about how their venture works explicit and empirically testing it.[13] The empirical test is to de/validate these assumptions and to get an engaged understanding of the business model of the new ventures, and in doing so, the new ventures are created iteratively in a build–measure–learn loop. Hence, lean startup is a set of principles for entrepreneurial learning and business model design. More precisely, it is a set of design principles aimed for iteratively experiential learning under uncertainty in an engaged empirical manner. Typically, lean startup focuses on a few lean principles:
find a problem worth solving, then define a solution
engage early adopters for market validation
continually test with smaller, faster iterations
build a function, measure customer response, and verify/refute the idea
evidence-based decisions on when to "pivot" by changing your plan's course
maximize the efforts for speed, learning, and focus
Market validation
A key principle of startup is to validate the market need before providing a customer-centric product or service to avoid business ideas with weak demand.[14] Market validation can be done in a number of ways, including surveys, cold calling, email responses, word of mouth or through sample research.[15]
Design thinking
Design thinking is used to understand the customers' need in an engaged manner. Design thinking and customer development can be biased because they do not remove the risk of bias because the same biases will manifest themselves in the sources of information, the type of information sought, and the interpretation of that information.[16] Encouraging people to “consider the opposite” of whatever decision they are about to make tends to reduce biases such as overconfidence, the hindsight bias, and anchoring (Larrick, 2004; Mussweiler, Strack, & Pfeiffer, 2000).
Decision-making under uncertainty
In startups, many decisions are made under uncertainty,[4] and hence a key principle for startups is to be agile and flexible. Founders can embed options to design startups in flexible manners, so that the startups can change easily in future.
Uncertainty can vary within-person (I feel more uncertain this year than last year) and between-person (he feels more uncertain than she does). A study found that when entrepreneurs feel more uncertain, they identify more opportunities (within-person difference), but entrepreneurs who perceive more uncertainties than others do not identify more opportunities than others do (no between-person difference).[4]
Partnering
Startups may form partnerships with other firms to enable their business model to operate.[17] To become attractive to other businesses, startups need to align their internal features, such as management style and products with the market situation. In their 2013 study, Kask and Linton develop two ideal profiles, or also known as configurations or archetypes, for startups that are commercializing inventions. The inheritor profile calls for a management style that is not too entrepreneurial (more conservative) and the startup should have an incremental invention (building on a previous standard). This profile is set out to be more successful (in finding a business partner) in a market that has a dominant design (a clear standard is applied in this market). In contrast to this profile is the originator which has a management style that is highly entrepreneurial and in which a radical invention or a disruptive innovation (totally new standard) is being developed. This profile is set out to be more successful (in finding a business partner) in a market that does not have a dominant design (established standard). New startups should align themselves to one of the profiles when commercializing an invention to be able to find and be attractive to a business partner. By finding a business partner, a startup has greater chances of becoming successful.[18]
Startups usually need many different partners to realize their business idea. The commercialization process is often a bumpy road with iterations and new insights during the process. Hasche and Linton (2018)[19] argue that startups can learn from their relationships with other firms, and even if the relationship ends, the startup will have gained valuable knowledge about how it should move on going forward. When a relationship is failing for a startup it needs to make changes. Three types of changes can be identified according to Hasche and Linton (2018):[19]
Change of business concept for the start up
Change of collaboration constellation (change several relationships)
Change of characteristic of business relationship (with the partner, e.g. from a transactional relationship to more of a collaborative type of relationship)
Entrepreneurial learning
See also: Validated learning
Startups need to learn at a huge speed before running out of resources. Proactive actions (experimentation, searching, etc.) enhance a founder's learning to start a company.[20] To learn effectively, founders often formulate falsifiable hypotheses, build a minimum viable product (MVP), and conduct A/B testing.
Business Model Design
With the key learnings from market validation, design thinking, and lean startup, founders can design a business model. However it's important not to dive into business models too early before there is sufficient learning on market validation. Paul Graham said "What I tell founders is not to sweat the business model too much at first. The most important task at first is to build something people want. If you don’t do that, it won’t matter how clever your business model is."[21]
Founders/entrepreneurs
Main article: Organizational founder
Founders or co-founders are people involved in the initial launch of startup companies. Anyone can be a co-founder, and an existing company can also be a co-founder, but the most common co-founders are founder-CEOs, engineers, hackers, web developers, web designers and others involved in the ground level of a new, often venture. The founder that is responsible for the overall strategy of the startup plays the role of founder-CEOs, much like CEOs in established firms. Startup studios provide an opportunity for founders and team members to grow along with the business they help to build. In order to create forward momentum, founders must ensure that they provide opportunities for their team members to grow and evolve within the company.[22]
The language of securities regulation in the United States considers co-founders to be "promoters" under Regulation D. The U.S. Securities and Exchange Commission definition of "Promoter" includes: (i) Any person who, acting alone or in conjunction with one or more other persons, directly or indirectly takes initiative in founding and organizing the business or enterprise of an issuer;[23] However, not every promoter is a co-founder. In fact, there is no formal, legal definition of what makes somebody a co-founder.[24][25] The right to call oneself a co-founder can be established through an agreement with one's fellow co-founders or with permission of the board of directors, investors, or shareholders of a startup company. When there is no definitive agreement (like shareholders' agreement), disputes about who the co-founders are, can arise.
Self-efficacy
Self-efficacy refers to the confidence an individual has to create a new business or startup. It has a strong relation with startup actions.[26] Entrepreneurs' sense of self-efficacy can play a major role in how they approach goals, tasks, and challenges. Entrepreneurs with high self-efficacy—that is, those who believe they can perform well—are more likely to view difficult tasks as something to be mastered rather than something to be avoided.
Stress
Startups are pressure cookers. Don’t let the casual dress and playful office environment fool you. New enterprises operate under do-or-die conditions. If you do not roll out a useable product or service in a timely fashion, the company will fail. Bye-bye paycheck, hello eviction.
Iman Jalali, chief of staff at ContextMedia[27][unreliable source?]
Entrepreneurs often feel stressed. They have internal and external pressures. Internally, they need to meet deadlines to develop the prototypes and get the product or service ready for market. Externally they are expected to meet milestones of investors and other stakeholders to ensure continued resources from them on the startups.[28] Coping with stress is critical to entrepreneurs because of the stressful nature of start up a new firm under uncertainty. Coping with stress unsuccessfully could lead to emotional exhaustion, and the founders may close or exit the startups.
Emotional exhaustion
Sustaining effort is required as the startup process can take a long period of time, by one estimate, three years or longer (Carter et al., 1996; Reynolds & Miller, 1992). Sustaining effort over the long term is especially challenging because of the high failure rates and uncertain outcomes.[28]
Founder identity and culture
Some startup founders have a more casual or offbeat attitude in their dress, office space and marketing, as compared to executives in established corporations. For example, startup founders in the 2010s wore hoodies, sneakers and other casual clothes to business meetings. Their offices may have recreational facilities in them, such as pool tables, ping pong tables, football tables and pinball machines, which are used to create a fun work environment, stimulate team development and team spirit, and encourage creativity. Some of the casual approaches, such as the use of "flat" organizational structures, in which regular employees can talk with the founders and chief executive officers informally, are done to promote efficiency in the workplace, which is needed to get their business off the ground.[29]
In a 1960 study, Douglas McGregor stressed that punishments and rewards for uniformity in the workplace are not necessary because some people are born with the motivation to work without incentives.[30] Some startups do not use a strict command and control hierarchical structure, with executives, managers, supervisors and employees. Some startups offer employees incentives such as stock options, to increase their "buy in" from the start up (as these employees stand to gain if the company does well). This removal of stressors allows the workers and researchers in the startup to focus less on the work environment around them, and more on achieving the task at hand, giving them the potential to achieve something great for both themselves and their company.
Failure
The failure rate of startup companies is very high. A 2014 article in Fortune estimated that 90% of startups ultimately fail. In a sample of 101 unsuccessful startups, companies reported that experiencing one or more of five common factors were the reason for failure; lack of consumer interest in the product or service (42% of failures), funding or cash problems (29%), personnel or staffing problems (23%), competition from rival companies (19%) and problems with pricing of the product or service (18%).[5] In cases of funding problems it can leave employees without paychecks. Sometimes these companies are purchased by other companies if they are deemed to be viable, but oftentimes they leave employees with very little recourse to recoup lost income for worked time.[31] More than one-third of founders believe that running out of money led to failure. Second to that, founders attribute their failure to a lack of financing or investor interest. These common mistakes and missteps that happen early in the startup journey can result in failure, but there are precautions entrepreneurs can take to help mitigate risk. For example, startup studios offer a buffer against many of the obstacles that solo entrepreneurs face, such as funding and insufficient team structure, making them a good resource for startups in their earliest phases.[32]
Re-starters
Failed entrepreneurs, or restarters, who after some time restart in the same sector with more or less the same activities, have an increased chance of becoming a better entrepreneur.[33] However, some studies indicate that restarters are more heavily discouraged in Europe than in the US.[34]
Training
See also: Entrepreneurship education
Many institutions and universities provide training on startups. In the context of universities, some of the courses are entrepreneurship courses that also deal with the topic of startups, while other courses are specifically dedicated to startups. Startup courses are found both in traditional economic or business disciplines as well as the side of information technology disciplines. As startups are often focused on software, they are also occasionally taught while focusing on software development alongside the business aspects of a startup.[35]
“The best way of learning about anything is by doing.” – Richard Branson
Founders go through a lot to set up a startup. A startup requires patience and resilience, and training programs need to have both the business components and the psychological components.[36] Entrepreneurship education is effective in increasing the entrepreneurial attitudes and perceived behavioral control,[37] helping people and their businesses grow.[36] Most of startup training falls into the mode of experiential learning (Cooper et al., 2004; Pittaway and Cope, 2007), in which students are exposed to a large extent to a real-life entrepreneurship context as new venture teams (Wu et al., 2009).[13] An example of group-based experiential startup training is the Lean LaunchPad initiative that applies the principles of customer development (Blank and Dorf, 2012) and Lean Startup (Ries, 2011) to technology-based startup projects.
As startups are typically thought to operate under a notable lack of resources,[38] have little or no operating history,[39] and to consist of individuals with little practical experience,[40][41] it is possible to simulate startups in a classroom setting with reasonable accuracy. In fact, it is not uncommon for students to actually participate in real startups during and after their studies. Similarly, university courses teaching software startup themes often have students found mock-up startups during the courses and encourage them to make them into real startups should they wish to do so.[35] Such mock-up startups, however, may not be enough to accurately simulate real-world startup practice if the challenges typically faced by startups (e.g. lack of funding to keep operating) are not present in the course setting.[42]
To date, much of the entrepreneurship training is yet personalized to match the participants and the training.
Ecosystem
A startup ecosystem can contribute to local entrepreneurial culture.
The size and maturity of the startup ecosystem is where a startup is launched and where it grows to have an effect on the volume and success of the startups. The startup ecosystem consists of the individuals (entrepreneurs, venture capitalists, angel investors, mentors, advisors); institutions and organizations (top research universities and institutes, business schools and entrepreneurship programs and centres operated by universities and colleges, non-profit entrepreneurship support organizations, government entrepreneurship programs and services, Chambers of commerce) business incubators and business accelerators and top-performing entrepreneurial firms and startups. A region with all of these elements is considered to be a "strong" startup ecosystem.
One of the most famous startup ecosystems is Silicon Valley in California, where major computer and internet firms and top universities such as Stanford University create a stimulating startup environment. Boston (where Massachusetts Institute of Technology is located) and Berlin, home of WISTA (a top research area), also have numerous creative industries, leading entrepreneurs and startup firms. Basically, attempts are being made worldwide, for example in Israel with its Silicon Wadi, in France with the Inovallée or in Italy in Trieste with the AREA Science Park, to network basic research, universities and technology parks in order to create a startup-friendly ecosystem.
Although there are startups created in all types of businesses, and all over the world, some locations and business sectors are particularly associated with startup companies. The internet bubble of the late 1990s was associated with huge numbers of internet startup companies, some selling the technology to provide internet access, others using the internet to provide services. Most of this startup activity was located in the most well-known startup ecosystem - Silicon Valley, an area of northern California renowned for the high level of startup company activity:
The spark that set off the explosive boom of "Silicon startups" in Stanford Industrial Park was a personal dispute in 1957 between employees of Shockley Semiconductor and the company’s namesake and founder, Nobel laureate and co-inventor of the transistor William Shockley... (His employees) formed Fairchild Semiconductor immediately following their departure... After several years, Fairchild gained its footing, becoming a formidable presence in this sector. Its founders began leaving to start companies based on their own latest ideas and were followed on this path by their own former leading employees... The process gained momentum and what had once begun in a Stanford’s research park became a veritable startup avalanche... Thus, over the course of just 20 years, a mere eight of Shockley’s former employees gave forth 65 new enterprises, which then went on to do the same...[43]
Startup advocates are also trying to build a community of tech startups in New York City with organizations like NY Tech Meet Up[44] and Built in NYC.[45] In the early 2000s, the patent assets of failed startup companies were being purchased by people known as patent trolls, who assert those patents against companies that might be infringing the technology covered by the patents.[46]
Investing
Diagram of the typical financing cycle for a startup company
Startup investing is the action of making an investment in an early-stage company. Beyond founders' own contributions, some startups raise additional investment at some or several stages of their growth. Not all startups trying to raise investments are successful in their fundraising.
In the United States, the solicitation of funds became easier for startups as result of the JOBS Act.[47][48][49][50] Prior to the advent of equity crowdfunding, a form of online investing that has been legalized in several nations, startups did not advertise themselves to the general public as investment opportunities until and unless they first obtained approval from regulators for an initial public offering (IPO) that typically involved a listing of the startup's securities on a stock exchange. Today, there are many alternative forms of IPO commonly employed by startups and startup promoters that do not include an exchange listing, so they may avoid certain regulatory compliance obligations, including mandatory periodic disclosures of financial information and factual discussion of business conditions by management that investors and potential investors routinely receive from registered public companies.[51]
Investors are generally most attracted to those new companies distinguished by their strong co-founding team, a balanced "risk/reward" profile (in which high risk due to the untested, disruptive innovations is balanced out by high potential returns) and "scalability" (the likelihood that a startup can expand its operations by serving more markets or more customers).[citation needed] Attractive startups generally have lower "bootstrapping" (self-funding of startups by the founders) costs, higher risk, and higher potential return on investment. Successful startups are typically more scalable than an established business, in the sense that the startup has the potential to grow rapidly with a limited investment of capital, labor or land.[52] Timing has often been the single most important factor for biggest startup successes,[53] while at the same time it's identified to be one of the hardest things to master by many serial entrepreneurs and investors.[54]
Startups have several options for funding. Revenue-based financing lenders can help startup companies by providing non-dilutive growth capital in exchange for a percentage of monthly revenue.[55] Venture capital firms and angel investors may help startup companies begin operations, exchanging seed money for an equity stake in the firm. Venture capitalists and angel investors provide financing to a range of startups (a portfolio), with the expectation that a very small number of the startups will become viable and make money. In practice though, many startups are initially funded by the founders themselves using "bootstrapping", in which loans or monetary gifts from friends and family are combined with savings and credit card debt to finance the venture. Factoring is another option, though it is not unique to startups. Other funding opportunities include various forms of crowdfunding, for example equity crowdfunding,[56] in which the startup seeks funding from a large number of individuals, typically by pitching their idea on the Internet.
Startups can receive funding via more involved stakeholders, such as startup studios. Startup studios provide funding to support the business through a successful launch, but they also provide extensive operational support, such as HR, finance and accounting, marketing, and product development, to increase the probability of success and propel growth. [57]
Necessity of funding
While some (would-be) entrepreneurs believe that they can't start a company without funding from VC, Angel, etc. that is not the case.[58] In fact, many entrepreneurs have founded successful businesses for almost no capital, including the founders of MailChimp, Shopify, and ShutterStock.[59]
Valuations
If a company's value is based on its technology, it is often equally important for the business owners to obtain intellectual property protection for their idea. The newsmagazine The Economist estimated that up to 75% of the value of US public companies is now based on their intellectual property (up from 40% in 1980).[60] Often, 100% of a small startup company's value is based on its intellectual property. As such, it is important for technology-oriented startup companies to develop a sound strategy for protecting their intellectual capital as early as possible.[61] Startup companies, particularly those associated with new technology, sometimes produce huge returns to their creators and investors—a recent example of such is Google, whose creators became billionaires through their stock ownership and options.
Investing rounds
When investing in a startup, there are different types of stages in which the investor can participate. The first round is called seed round. The seed round generally is when the startup is still in the very early phase of execution when their product is still in the prototype phase. There is likely no performance data or positive financials as of yet. Therefore, investors rely on strength of the idea and the team in place. At this level, family friends and angel investors will be the ones participating. At this stage the level of risk and payoff are at their greatest. The next round is called Series A. At this point the company already has traction and may be making revenue. In Series A rounds venture capital firms will be participating alongside angels or super angel investors. The next rounds are Series B, C, and D. These three rounds are the ones leading towards the Initial Public Offering (IPO). Venture capital firms and private equity firms will be participating.[62] Series B: Companies are generating consistent revenue but must scale to meet growing demand. Series C & D: Companies with strong financial performance looking to expand to new markets, develop new products, make an acquisition, and/or preparing for IPO.
History of startup investing
After the Great Depression, which was blamed in part on a rise in speculative investments in unregulated small companies, startup investing was primarily a word of mouth activity reserved for the friends and family of a startup's co-founders, business angels, and Venture Capital funds. In the United States, this has been the case ever since the implementation of the Securities Act of 1933. Many nations implemented similar legislation to prohibit general solicitation and general advertising of unregistered securities, including shares offered by startup companies. In 2005, a new Accelerator investment model was introduced by Y Combinator that combined fixed terms investment model with fixed period intense bootcamp style training program, to streamline the seed/early-stage investment process with training to be more systematic.
Following Y Combinator, many accelerators with similar models have emerged around the world. The accelerator model has since become very common and widely spread and they are key organizations of any Startup ecosystem. Title II of the Jumpstart Our Business Startups Act (JOBS Act), first implemented on 23 September 2013, granted startups in and startup co-founders or promoters in US. the right to generally solicit and advertise publicly using any method of communication on the condition that only accredited investors are allowed to purchase the securities.[63][64][65] However the regulations affecting equity crowdfunding in different countries vary a lot with different levels and models of freedom and restrictions. In many countries there are no limitations restricting general public from investing to startups, while there can still be other types of restrictions in place, like limiting the amount that companies can seek from investors. Due to positive development and growth of crowdfunding,[66] many countries are actively updating their regulation in regards to crowdfunding.
Investing online
The first known investment-based crowdfunding platform for startups was launched in Feb. 2010 by Grow VC,[67] followed by the first US. based company ProFounder launching model for startups to raise investments directly on the site,[68] but ProFounder later decided to shut down its business due regulatory reasons preventing them from continuing,[69] having launched their model for US. markets prior to JOBS Act. With the positive progress of the JOBS Act for crowd investing in US., equity crowdfunding platforms like SeedInvest and CircleUp started to emerge in 2011 and platforms such as investiere, Companisto and Seedrs in Europe and OurCrowd in Israel. The idea of these platforms is to streamline the process and resolve the two main points that were taking place in the market. The first problem was for startups to be able to access capital and to decrease the amount of time that it takes to close a round of financing. The second problem was intended to increase the amount of deal flow for the investor and to also centralize the process.[70][71]
Internal startups
Internal startups are a form of corporate entrepreneurship.[72] Large or well-established companies often try to promote innovation by setting up "internal startups", new business divisions that operate at arm's length from the rest of the company. Examples include Bell Labs, a research unit within the Bell System and Target Corporation (which began as an internal startup of the Dayton's department store chain) and threedegrees, a product developed by an internal startup of Microsoft.[73] To accommodate startups internally, companies, such as Google has made strides to make purchased startups and their workers feel at home in their offices, even letting them bring their dogs to work.[74]
Unicorns
See also: List of unicorn startup companies
Some startups become big and they become unicorns, i.e. privately held startup companies valued at over US$1 billion. The term was coined in 2013 by venture capitalist Aileen Lee, choosing the mythical animal to represent the statistical rarity of such successful ventures. According to TechCrunch, there were 452 unicorns as of May 2019, and most of the unicorns are in the USA, followed by China. The unicorns are concentrated in a few countries. The unicorn leaders are the U.S. with 196 companies, China with 165, India with 107[75] and the U.K. with 16.[76] The largest unicorns included Ant Financial, ByteDance, DiDi, Uber, Xiaomi, and Airbnb. When the value of a company is over US$10 billion, the company will be called as a Decacorn. When the company is valued over US$100 billion, Hectocorn will be used.
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medical assistance hospital I’ll take nearest hospital church saw church last Sunday close -Please close door thousand There are thousand reasons learn English! risk Taking risk rewarding current your current address fire Make sure your smoke alarm works case fire future -The future full hope wrong That wrong answer involve need involve police defense your defense or reason did this anyone Does anyone know answer increase Let’s increase your test score security Some apartment buildings have security bank need go bank withdraw some money myself clean up by myself certainly certainly help clean up west drive West arrive California sport favorite sport soccer board see board seek Seek find per Lobster $20 per pound subject favorite subject English! officer Where find police officer private This private party rest Let’s take 15 minute rest behavior This dog’s behavior excellent deal used car good deal performance Your performance affected by your sleep fight don’t fight with throw German ball! top are top student quickly Let’s finish reading this quickly past past English was as good as it today goal speak English fluently second second goal increase confidence bed go bed around 10pm order would like order book author author this series world-famous fill need fill (up) gas tank represent represent family focus Turn off your phone TV focus on your studies! foreign It’s great having foreign friends drop don’t drop eggs! plan Let’s make plan blood hospital needs people give blood upon Once upon time princess lived castle agency Let’s contract agency help with marketing push door says ‘push ’ ‘pull ' nature love walking nature! colou color blue no ‘No’ one shortest complete sentences recently cleaned bathroom most recently think it’s your turn this time store I’m going store buy some bread reduce reuse recycle are ways help environment sound like sound wind chimes note take notes during lesson fine movie let’s buy popcorn! near Near far wherever are believe that heart goes on movement environmental movement international movement page turn page 62 enter enter building on left share Let share idea than Ice cream has more calories than water common Most people find something common with each other poor had poor harvest this year because it was dry other This pen doesn’t work try other one natural This cleaner natural there aren’t chemicals it race watched car race on TV concern Thank your concern but I’m fine series your favorite TV series significant job earns significant amount money similar These earrings don’t match but they are similar hot Don’t touch stove it’s still hot language Learning new language fun each Put flower each vase usually usually shop at corner store response didn’t expect response come soon dead phone dead let charge it rise sun rise at 7:00 a m animal kind animal that factor Heredity factor your overall health decade I’ve lived this city over decade article Did read that newspaper article shoot wants shoot arrows at target east Drive east three miles save save all cans recycling seven There are seven slices pie left artist Taylor Swift recording artist away wish that mosquito would go away scene painted colorful street scene stock That shop has good stock postcards career Retail sales good career some people despite Despite rain still have picnic central There good shopping central London eight That recipe takes eight cups flour thus haven’t had problems thus far treatment propose treatment plan your injury beyond town just beyond those mountains happy Kittens make happy exactly Use exactly one teaspoon salt that recipe protect coat protect from cold weather approach cat slowly approached bird lie Teach your children lie size size that shirt dog think dog good pet fund have savings fund college serious She serious she never laughs occur Strange things occur that empty house media That issue has been discussed media ready Are ready leave work sign That store needs bigger sign thought I’ll have give it some thought list made list things do individual buy individual or group membership simple appliance comes with simple instructions quality paid little more quality shoes pressure There no pressure finish right now accept accept credit card answer Give your answer by noon tomorrow hard That test was very hard resource library has many online resources identify can’t identify that plant left door on your left as approach meeting We’ll have staff meeting after lunch determine Eye color genetically determined prepare I’ll prepare breakfast tomorrow disease Face masks help prevent disease whatever Choose whatever flavor like best success Failure back door success argue It’s good idea argue with your boss cup Would like cup coffee particularly It’s particularly hot outside just warm amount It take large amount food feed elephant ability has ability explain things well staff There are five people on staff here recognize recognize person this photo indicate reply indicated that she understood character trust people good character growth company has seen strong growth this quarter loss farmer suffered heavy losses after storm degree Set oven 300 degrees wonder wonder Bulls win game attack army attack at dawn herself She bought herself new coat region internet services are your region television don’t watch much television box packed dishes strong box TV There good movie on TV tonight training company pay your training pretty That pretty dress trade stock market traded lower today deal got good deal at store election Who think win election everybody likes ice cream physical Keep physical distance six feet lay baby crib general impression restaurant was good feeling have good feeling about this standard standard fee $10 00 bill electrician send bill message have text message on your phone fail fail see funny about that outside cat goes outside sometimes arrive When your plane arrive analysis I’ll give analysis when I’ve seen everything benefit There are many health benefits quinoa name What’s your name sex know sex your baby yet forward Move car forward few feet lawyer legal helped write present everyone present meeting begin section stadium are sitting environmental science economy politics political politician issues are news glass much heavier than plastic answer Could answer question skill best skill woodworking sister lives close PM movie starts at 7:30 PM professor Dr Smith professor operation mining operation employs thousands people financial keep accounts at financial institution crime police fight crime stage caterpillar larval stage butterfly ok Would it ok eat out tonight compare should compare cars before buy one authority City authorities make local laws miss you when see again design need design new logo sort Let’s sort these beads according color one only have one cat act I’ll act on your information today ten baby counted ten toes knowledge have knowledge fix that gun Gun ownership controversial topic station There train station close house blue favorite color blue state After accident was state shock strategy new corporate strategy written here little prefer little cars clearly instructions clearly written discuss We’ll discuss that at meeting indeed Your mother does indeed have hearing loss force It takes lot force open that door truth tell truth song That’s beautiful song example need example that grammar point democratic Does Australia have democratic government check check work sure it’s correct environment live healthy environment leg boy broke leg dark Turn on light it’s dark here public Masks must worn public places various That rug comes various shades gray rather Would rather have hamburger than hot dog laugh That movie always makes laugh guess don’t know just guess executive company’s executives are paid well set Set glass on table study needs study test prove employee proved worth hang hang your coat on hook entire ate entire meal 10 minutes rock There are decorative rocks garden design windows don’t open by design enough Have had enough coffee forget Don’t forget stop at store since She hasn’t eaten since yesterday claim made insurance claim car accident note Leave note you’re going late remove Remove cookies from oven manager manager look at your application help Could help move this table close Close door sound dog did make sound enjoy enjoy soda network Band name internet network legal legal documents need signed religious She very religious she attends church weekly cold feet are cold form fill out this application form final divorce was final last month main main problem lack money science studies health science at university green grass green memory has good memory card They sent card birthday above Look on shelf above sink seat That’s comfortable seat cell Your body made millions cells establish They established their business 1942 nice That’s very nice car trial They are employing on trial basis expert Matt IT expert that Did see that movie spring Spring most beautiful season firm ‘no was very firm she won’t change mind Democrat Democrats control Senate radio listen radio car visit visited museum today management That store has good management care She cares mother at home avoid should avoid poison ivy imagine imagine pigs could fly tonight Would like go out tonight huge That truck huge! ball threw ball dog no said ‘no ’ don’t ask again close Close window finish Did finish your homework yourself gave yourself haircut talk talks lot theory theory that’s good plan impact drought had big impact on crops respond hasn’t responded text yet statement police chief gave statement media maintain Exercise helps maintain healthy weight charge need charge phone popular That’s popular restaurant traditional They serve traditional Italian food there onto Jump onto boat we’ll go fishing reveal Washing off dirt revealed boy’s skinned knee direction direction city from here weapon No weapons are allowed government buildings employee That store only has three employees cultural There cultural significance those old ruins contain carton contains dozen egges peace World leaders gathered peace talks
It is increasingly clear to me that my art relates more and more to a sublimation of my closeness to the natural world, it's events, light itself, and the positive... it is a personal expression based on observation and reaction, that I am not able to define except in terms of the work itself. ~ Ansel Adams
“What are your gifts?”
“I love relating. I’m a good listener. I’m empathic and my heart expands even when it’s hard. I contract a little bit but then am able to expand from all the lessons. I’m a love bug.”
"What else is present in your life now?"
“I’m learning to practice better communication with everyone in my life. I’m practicing my rituals to cultivate what’s sacred in my life. I’m feeling a lot right now. I feel like my purpose is very clear, but I’m having trouble navigating things because this is such an intense time of alchemy. We’re all learning how to really see each other and we’re learning how to communicate what we see with love.”
(1/2) Clothes by PEACEfits
A signal is a mechanical or electrical device erected beside a railway line to pass information relating to the state of the line ahead to train/engine drivers. The driver interprets the signal's indication and acts accordingly. Typically, a signal might inform the driver of the speed at which the train may safely proceed or it may instruct the driver to stop.
One of the earliest forms of fixed railway signal is the semaphore ike these ones. These signals display their different indications to train drivers by changing the angle of inclination of a pivoted 'arm'. Semaphore signals were patented in the early 1840s by Joseph James Stevens, and soon became the most widely used form of mechanical signal. Designs have altered over the intervening years, and colour light signals have replaced semaphore signals in some countries, but in others they remain in use.
Engine sheds could be found in many towns and cities as well as in rural locations. They were built by the railway companies to provide accommodation for their locomotives that provided their local train services. Each engine shed would have an allocation of locomotives that would reflect the duties carried out by that depot. Most depots had a mixture of passenger, freight and shunting locomotives but some such as Mexborough had predominantly freight locomotives reflecting the industrial nature of that area in South Yorkshire. Others, such as Kings Cross engine shed in London, predominantly provided locomotives for passenger workings.
This view is on the Romney, Hythe & Dymchurch Railway (RH&DR) which is a 15 in (381 mm) gauge light railway in Kent, England, operating steam and internal combustion locomotives. The 13 3⁄4-mile (22.1 km) line runs from the Cinque Port of Hythe via Dymchurch, St. Mary's Bay, New Romney and Romney Sands to Dungeness, close to Dungeness nuclear power station and Dungeness Lighthouse.
This is at New Romney railway station which has always been the headquarters location of the railway.
There is a signal box for local train control, and also the main Control Centre for train operation across the whole railway. The latter is staffed by a Control Officer, who is in constant radio contact with all signal boxes, locomotives, and (where appropriate) station staff, travelling guards, and engineering teams.
This original engine shed is still in use, but was designed to accommodate only nine locomotives. In recent years it has been considerably extended, more than doubling the original size. This shed is now capable of housing all the railway's locomotives, as well as an engineering centre capable of work from minor running repairs to full locomotive overhauls, together with the necessary mess facilities for engineering staff. Also on the New Romney site are a separate locomotive erecting shop, and a paint shop where locomotives and other rolling stock can be re-liveried. Although there is a secondary engine shed at Hythe station, all locomotives are now based at New Romney locomotive shed.
en.wikipedia.org/wiki/Railway_signal
en.wikipedia.org/wiki/Railway_semaphore_signal
en.wikipedia.org/wiki/Motive_power_depot
These 3 lens are in my collection at the time of posting. I have done a bit of searching on the internet to bring you some information on each of them.
Updated 24th June 2020
This is about three Nikon lenses: Nikon 35-~200mm, Nikon 35~135mm and the Nikon 35~105mm.
Zoom-Nikkor 35-105mm f/3.5~4.5s MACRO
Introduced in January 1983. There are a few interesting features relates to this compact Nikkor zoom lens. First, it adopts a pull and slide zoom design; next, the zoom range covers a very good focal length from 35mm wide-angle to medium telephoto range at 105mm.It was also the first* Ai-Spec production Nikkor zoom lens that used a variable lens speed (35 mm at f/3.5 to f/4.5 at the other end of 105mm). Other technical highlights include are: the lens has a native Ai-S lens coupling system but still offers a meter coupling prong in order older non-Ai Nikon bodies be still able to be used at stopped down metering mode. At the 35 mm setting, a macro-focus feature is provided which permits the lens to be focused down to 10.6 in. (0.27m). At this setting, 1:4 life size reproduction ratio can be achieved. The lens has quite a colourful appearance as a orange coloured macro-focus stripe was engraved on the distance scales. The basic design philosophy of this lens paths the way for many other Nikkor zoom lenses that followed at later years replicating in a similar fashion.
The radical change in the design of zoom/focusing control saw FIVE out of SEVEN** Nikkor zoom lenses introduced between 1983 -1985 adopted a similar design in single pull and push control and FOUR out of seven units using a variable lens speeds design to maintain compactness and lightweight.
This zoom was very popular lens among users. Probably it was the first time Nikon managed to offer a good zoom range from wide-angle to its popular telephoto range of 105mm with close-range focus capability. One reasons that contributed to its popularity was also due to lack of adequate product knowledge what the "variable lens speed" feature it offers. However, although most people were being lure in with the overall good features the lens offers but the variable lens speed (it provides a reasonably bright f/3.5 at 35mm setting but gradually stopped down to a dimmer f/4.5 when reaches 105mm) did raised some negative reaction from many seasoned users to see the effectiveness and practicality of it. So this lens has remained as a good zoom lens which offers basic features to take photographs but rarely attracts professional users to pay much attention to it. Whatever it is, the introduction at the time was timely as prevailing trend during this period was leaning towards smaller, lighter zoom lenses and lenses with variable lens speed was the only solution to meet such marketing objective.
If you can live with a f-stop slower maximum aperture, slight heavier in weight (510g as compared to a fixed Nikkor 105mm f/2.5s' s 435g) — despite it embodies a massively complex 16 elements in 12 groups optical construction as compared to a simple 5 elements in 4 groups design used in the Nikkor 105mm telephoto; in exchange you have the flexibility of controlling focal length from 35mm to 105mm and close focus to 10.6" with 1:4 reproduction (105mm closest focusing is 3.5ft with 1:7.69). Best of all — this lovely Nikkor zoom still uses standard 52mm filters!
At 1:4 life size reproduction, the macro-focus's setting was impressive but a drawback was in its less appealing 35mm setting (the Zoom-Nikkor 35-135mm f/3.5~4.5s MACRO introduced a year later has chosen a better 135mm focal length setting for its macro-focus feature) which can be quite restrictive as a true close focus lens due to distortion at close focus. I would rather see Nikon reverts it back to 105mm to provide more working distance as well as maintaining a more natural perspective for close-up photography. As compared with the later MF Zoom-Nikkor 35-70mm f/3.3~4.5s MACRO which often used to package as standard zoom for many entry level Nikon SLRs, this lens serves better value and purpose to a new SLR user with its extended zoom range but Nikon preferred it to be a standalone optional MF zoom lens.
Zoom-Nikkor 35-135mm f/3.5~4.5s
After the encouraging attempt with the fixed aperture MF Zoom-Nikkor 50-135mm f/3.5s MACRO in late 1982; Nikon next few versions of the wide-to-tele zoom lenses which began with the MF Zoom-Nikkor 35-105mm f/3.5~f/4.5s MACRO of 1983 started to offer with a variable apertures. The Nikkor lens development program also seeing the zoom range of Nikkor zoom slowly extended to a longer focal length from wide-angle and in late 1985, eventually we saw the realisation of the MF Zoom-Nikkor 35-200mm f/3.5~f/4.5s MACRO. Mid between 1983 and 1985 Nikon merged the two earlier zooms (50-135mm and 35-105mm) into a single Zoom-Nikkor 35-135mm f/3.5~f/4.5s which path the way in realising a "dreamed focal length" of 35-200mm introduced a year later in December 1985. As you can notice, most Nikkor zoom lenses introduced during this period were providing a popular macro-focus function around a reproduction ratio of 1:4 to compete with rival brands. Naturally, the inclusion of the macro-focus feature in these zooms has complicated their design and lenses with 15-17 lens elements within are not uncommon.
Among the few available options, the Zoom-Nikkor 35-135mm f/3.5!f/4.5s MACRO, which has a very practical zoom range to cover from standard wide-angle to popular medium telephoto focal length at 135mm was an immense popular choice among many Nikon photographers. Despite Nikon also offered a similar AF counterpart which started marketing along the MF zoom in 1986, this MF zoom lens has remained in production until 1989.
With an angle of view from 62° (35mm) to 18°(135mm), this 3.8X zoom lens also adopted a single sliding zoom/focusing ring design and a macro-focus feature which seemed like the universal zoom design among many Nikkor zooms introduced around this period of time. The "compromised" decision to adopt a variable maximum aperture design which ranges from f/3.5 (at 35mm) to f/4.5 (at 135mm) has enabled the lens to offer both reasonably compact physical dimension and lightweight (600g) in order to facilitate easier handheld shooting. Considering the lens has a larger 62mm filter attachment size and embody a 15 elements in 14 group design, I thought Nikon had done commendable work in keeping a good balance between performance and portability. This Ai-S native Nikkor zoom can helical close focus down to 1.5m (4.9ft) and with additional macro-focus capability to focus even closer down to 0.4m (1.3ft). At this distance, a reproduction ratio of 1:3.8 can be reached with focal length set to 135mm. Yes, this lens finally offered its macro-focus at the longer end of its zoom range at 135mm which is friendlier in natural perspective for close-up photography.
This is a very well made Nikkor zoom and has a good distribution of weight across its length. The lens has a well illustrated depth of field indicative lines printed in orange and blue (f/22 and f/11) on the lens barrel with another infrared indexing line in red (although I would prefer to see more DOF indicators of apertures be provided on the lens to supplement the great ratio of 1:3.8 provides by the macro-focus function). Focal lengths are marked in 35mm(green), 50mm (white), 85mm (white), 105mm (white) and 135mm(orange). There are also two indexes in orange and green engraved at the lens mounting ring for the respective 35mm and 135mm focal length which a new user of these variable lens speed Nikkor zoom may sometimes got confused (anyway, other similar Nikkor zoom lenses also have this feature). From a Y2K user to look at these older MF zoom lenses, a good gesture these lenses provide is the meter coupling prong on the aperture ring, older non-Ai Nikon bodies may still be able to use them in stopped down metering.
"Nikon Zoom NIKKOR 35-135mm F3.5-4.6 Ai-S manual focus lens. A nice lightweight and convenient mid zoom lens that is great for general purpose work. The lens is a 1 touch zoom with the focus ring and zoom all being in one! The cosmetic condition of the barrel is very nice with just a mark on the front ring, nothing major and obviously no effect on the picture taking. The zoom control has no sloppiness to it. The lens is also supplied with the original Nikon front and rear caps, Tiffen 81a filter as well as being in the original box with instructions for it. Filter size is 62mm. The lens also features a macro setting at 135mm. Made in Japan.”
This Zoom Nikkor 35-135mm f/3.5~4.5s MACRO lens has an AF counterpart introduced in September 1986 with an overall improvement as compared with the MF version but the AF lens uses a dual rings design as opposed to a sliding zoom method used in the MF version. The AF zoom close focuses at slightly further away at 1.5m but its Macrofocus distance is still retained at a close distance of 0.4m, however, Nikon managed to improve the reproduction ratio to 1:3.5 which obviously attributed from a revised optical formula in a new 15 lens elements in 12 groups optical construction. A further revision that followed saw a newer design in 1990 which Nikon reverted back to a sliding zoom design but its optical formula and performance has remained the same as earlier AF version.
Zoom-Nikkor 35-200mm f/3.5~f/4.5s MACRO
Along with another wide-angle Nikkor zoom 28-85mm f/3.5~4.5s MACRO, this 5.7X wide-to-tele Zoom-Nikkor 35-200mm f/3.5~f/4.5s MACRO was introduced in December 1985. The lens also shared a similar fast operating pull and slide design and has an amazing zoom range covers from 35mm wide-angle to 200mm telephoto range. It has a variable lens speed that ranges from f/3.5 for 35mm and extends gradually to f/4.5 when reaches 200mm.
This native Ai-S zoom lens has an Ai-S lens coupling system with an additional meter coupling prong provided for used with non-Ai Nikon bodies. Similarly, a macro-focus feature is provided where at the wide-angle 35 mm setting, the lens can focus down to 0.3m (1ft) and reaches a 1:4 life size reproduction ratio (1:7 at 1.6m helical focus)
The birth of this MF Nikkor zoom was little untimely as most users (including the manufacturers) have started diverting their attention to autofocus spearheaded by Minolta's AF MAXXUM 7000 which first kicked off the start of the AF revolution (Come to think of it, it is very similar to current scenario how digital photography has affected traditional film based photographic products). Whatever it is, if we leave that factor out of this discussion, the emergence of this Nikkor zoom has realised many photographers' desire who wish only to own a single zoom for there photography. Well, the birth of this mini-super zoom is not coincidental as it was a fruitful product that has taken Nikon optical engineers years of research which can date back to their Zoom-Nikkor 50-135mm f/3.5s back in 1982.
Although personally I would not referred this versatile zoom as the ultimate zoom lens for my personal photography, primarily because its main weakness is still confined to its wide-angle section where I find 35mm is still fall short from practicality in my overall photographic usage. Instead, I would rather see it to extend down to 28mm but obviously with the prevailing optical design technology, you know how complicated can it be to design such a dreamed zoom range while keeping its cost down to an affordable price range.
With a body dimension marginally longer than the Zoom-Nikkor 80-200mm f/4.0s, this lens also has a slightly larger 62mm filer attachment size.
Whatever the reasons, despite this zoom packed with many useful features (generous zoom range, macro-focus 1:4 and a reasonably compact dimension, Ai-S coupling-lens, etc.) however, it has not been a very popular lens among Nikon photographers — other than with its unwelcome variable lens speed feature which has limited its wide scale all round photographic usage, it may also boil down to its unrealistic asking price. The non-ED lens used to retail new between USD840-940-00* while other more attractive alternatives such as a 35-135mm is sold almost halved at USD550-00* and Nikkor 35-105mm at approx. USD400-00*. Source: * Macbroom's Camera Blue Book by Amherst Media, Inc. Well, I am not here trying to question why can't Nikon provide a fair and just price tag for this lens as they may have their own reasons to ask for such calling price; but again, the real threat was actually came from intense rivalries by third party manufacturers that have given Nikon some real tough time to market their optical products. Just for an example, Sigma's 35-200mm f/4.0~f/5.6 was selling at around USD200-00 while the Tamron SP 28-200mm f/3.8~5.6 LD Aspherical Super introduced later was only retailed new at USD325-00. Naturally, these 3rd party lenses were introduced at a much later stage (the earlier Tamron SP35-210mm f/3.5~4.2 was more specifically aiming at Nikon's 35-200mm). As a guideline, (there is no disrespect to the Tamron lenses) I think the Nikkor 35-200mm can be also be a good investment if you are lucky enough to locate a good one used condition.
Kit used: Nikon D 7100 and Nikon 35mm 1: 1.8G
ref: 3255 - 23rd June 2020
A bat in purple-ish skies.
And down here on earth, the POETRY INVASION continues unabated.
WITHOUT TRUST
Without trust, might as well just
Forget it. Without trust, suspicion
And doubt will multiply to feed on
Your well-being until what could
Have been a good thing is over
Before it’s even begun. Without
Trust, it’s just mutual using, fine
Until you have to take responsibilty
For it. Without trust, togetherness
Is just an illustion, beautiful at first,
About as permanent as a raindrop.
We’re like freezers now, forever
Cold and closed. To understand
Why, look at our story from the
Very beginning, look at all that’s
Gone down, and ask yoursellf
How such a complete absence
Of trust could ever come to be.
SINK
Way too deep in the dirty, shitty,
Polluted waters of bad emotions,
And trying not to sink. Swim on,
Keep going – as sure as the waters
Are not supposed to be this way,
There must be something cleaner
Up ahead. Don’t drown because
Another was carelessness with
Their ocean. Swim on, these
Waters are just part of a much
Bigger sea that cleanses itself in
Time and will dissolve all this filth.
BIG EGGY
Eggs came flying from the hens
Like bullets. Hens on a steady
Amphetamine diet in the egg
Factory, meeting the demands
Of America’s breakfast each
And every morning. Till one
Day the hens used the eggs
As their weapons, rebelled,
Shot their way out of slavery.
Hens like Spartacus, a band
Of feathered refugees, on a
Quest to find freedom in the
Land of the free. I thought of
This after a really good omlett.
Maybe there realy are drugs in
The eggs. Or else this freedom
Thing is just contagious.
AN HONOR THING
I can get conflicted about returning
Somewhere I’ve previously been
Declared unwelcome. If you treat
Me like someone you’d rather not
Have around, until I hear differently
That’s how I’ll always see you. It’s
An honor thing. That might sound
Completely outdated in this day and
Age, but I’m talking about honor
Given, not just honor received. If
You’ve asked me for distance, then
The respectful response is to give
You that distance. If you’ve ever felt
Differently, you’ve never so much as
Lifted a finger to show it, so what is
The respectful, honorable thing for
Me to assume? Sorry if I’m sounding
Redundant, but sometimes you look
Upset at me for ignoring you.
NAKED
When a fully clothed man feels
Naked, that’s his problem. When
A naked man feels fully clothed,
That’s our problem. As much as
I try to undress a subject with
Words, without resorting to
Coarseness of speech, we keep
A veil over the unadorned truth
For the sake of public decency.
THE DOGS WHO ARE OUR FRIENDS
I don’t mean to feed the rats. I
Don’t want to feed the rats. But
Then there are the dogs who
Are our friends. The ones who
Belong to no one, no security,
No guarantee of the next meal.
Grateful for the scraps –different
Value system. You feed them and
They’ll guard you. Unlike people –
You feed them and they’ll rob you.
I am not my brother’s keeper and
I know even less about keeping a
Dog. They just stay close because
They want to, I guess.
SPINACH BELIEVER
Speechless – don’t even feel like
Talking. But it’s these moments
When speech eludes me that I’m
Probably closest to the truth, when
My particular state of affairs, state
Of being, state the union makes
Like Popeye, proclaiming, I am
What I am, and there you have it.
You can see clearly now, the rain
Is gone. Ok, Mr. Spinach Believer,
Kindly explain what’s up with this
Not being able to sleep? With this
Nagging feeling something isn’t
Exactly right? That I’m not quite
Where I’m supposed to be? Is
This a never-ending lesson in
Patience? The Buddha, I’m told,
Sat under a tree for years until
He’d transcended attachment
And found enlightenment. I don’t
Have the patience to follow his
Example. I think enlightenment
Hides behind these big questions
And little mysteries that never
Fail to leave me speechless.
SPIRITS IN MANU’A
People here so casually mention
Spirits in Manu’a, I have no doubt
They believe in them. I think it’s
Great there are spirits in Manu’a –
Spirits need a higher visual profile,
For sure, because people will only
Pay lip service to what they can’t
See. It’s high time the spirits kick
Some ass on the legion of stupid
Humans who would dare to mess
With them. I know most people
Here firmly believe Manu’a spirits
Exist. This fills me with fear, not
Because I think the spirits would
Harm me, but because so many
Here know that spirits are real
And still act the way they do.
PRECIOUS THING
Maybe someday when it doesn’t
Really matter, you’ll tell me what
Was going on in your head and I’ll
Tell you what was going on in mine
And we’ll both feel like idiots. We
Both felt the precious thing, and
Proceeded to create conditions
For it that the other couldn’t even
Cognate, never mind live up to.
Having no way to tell which way
Was up, it became more a matter
Of who was trashing it the worst.
I guess that’s the true nature of
The precious thing – it doesn’t
Really teach you that much about
Someone else, just about yourself.
YUM, COMFORTABLE SLUG
Fear reinforces conformity,
But, I’d wager to say, does
Not engender excellence.
For conformity stifles the
Aspirtion to rise above the
Anonymous mediocrity, to
Risk getting noticed out of
Line. Therefore, be a rebel
Or be a slug. Imagine if you
Breathe your last and the
Best thing you can say
About your life is, “It was
Comfortable”. Yep, very
Comfortable in a shell, in a
Mental cell, under the spell
Of mindless conformity.
Content to be just another
Comfortable slug, quietly
Waiting in line to provide
Some bird with breakfast.
SUMMER
We’re both living organisms
And nature made us a layaway
Plan. This is totally organic,
The most popular mechanics,
Encyclopedia Britannica
Defines it as life carrying on.
These cells weren’t meant for
Confinement, and the high
Court of nature recently ruled
In their favor. Time to think
Of future generations and
Whether they’ll remember us.
We leave behind poems and
A long story for others to tell
As summer approaches.
FULL MOON
I was born under the sign ruled by
The Moon. Its fullness has the
Strongest pull on the tides. We’re
Mostly liquid, but not enough for
The Moon to make us levitate.
How strange that would be – the
Bigger you are, the closer you’d
Get to the Moon. Even if we don’t
Float into the sky, the waters inside
Us feel the pull of the Moon. Our
Thoughts, feelings, emotions and
Perceptions all grow more intense.
It’s a time when joys can run high,
Sorrows deep. The stillness of the
Moon throws into contrast all the
Turbulence we carry. Things seem
Slightly distorted, but no, it’s just
The agonies and ecstasies of daily
Existence amplified by the Moon.
In a heightened state, transfixed
By the glow, I sometimes wonder
If floating into the sky might not be
Such a bad idea after all.
CRISES
Emotional crisis, health crisis, plumbing
Crisis – can you blame me if I think life
Has something personal against me?
Am I using too much air? Would the
Food I eat be better allocated to the
Starving in Africa? Do my words add
Irreparable damage to the general
Peace, harmony and understanding
Among mankind? Is even thinking I’m
That significant just another ego trip?
So many questions… Meanwhile, the
Crises need tending to. One by one
I’ll put a band aid on each and carry
On just like any other day.
ETIQUETTE
Look, sorry if you think this is
Strange, but on the planet I
Come from , this would be
Considered good manners.
This would be considered a
Gesture of affection and
Sincere respect. It would
Express appreciation for
All the things so special
About you, for the way you
Make things better just by
Being you. On the planet I
Come from expressions
Such as these are not
Considered in poor taste,
And are given and received
With grace. On the planet I
Come from it’s considered
Important to express such
Things if you feel them. But
On this planet everything
Is the opposite.
I.O.U.
There’s a difference of opinion
Over what my civic duty is. My
Controversial purse strings are
Being called to account. The
Public sticks its nose into my
Business records as if I owe
Them, as if the check is in the
Mail. They’re just jealous of
Success, real or perceived,
And think a high profile gives
Them an excuse for low blows.
NANNIES
Sometimes crimes don’t seem
Like crimes at all at the time,
More like a smart move – too
Bad the other dimwits missed
It – a chance to take advantage
While the tides have turned in
Your favor. So there you sit
Trying to explain what you did
To all the people you hurt, and
Your only defense is no one
Stopped you, as if all the laws
Of the courts and the heart are
Nothing more than nannies,
Derelict in their duty to keep
You from burining inquisitive
Fingers on the hot stove.
FILE
Judas on the computer, forwarding
The Pharisees useful tidbits they
Reward with pieces of silver and
Crumbs of approval. We keep a
File on you. Everything you’ve
Done, all you’ve ever shared with
Anyone, is documented, can be
Used as proof. When good times
Turn bad, good time friends turn
Witness. Think Heaven has issued
You a free pass? It doesn’t apply
Till you expire. Till then, you’re
Liable for an outstanding balance
Here on earth, and we’ll collect
By any means necessary. That’s
Why our meticulous file records
Everyone you ever sold out to get
Where you are. Just call it looking
After Number One, like Judas did.
FOREST
Subtleties of understanding are
One thing, but lacking an idea
In common, you can’t see the
Forest for the trees. The same
Thing looks different from a
Few feet away. The sublime
Just sounds crude unless you
Describe it with the right kind
Of English. It’s simple enough
We’re in a forest, but all the
Subtleties filter the light so
Differently, making the path
Appear a dead end. I left an
Offering of crumbs to mark
Some kind of trail, but now
My knapsack’s out and every
Direction looks no different
From the other. Have to find
My way through this forest
Of understanding on intuition
And faith, which is another
Way of saying I’m lost.
TOOLS IN HAND
Tools in hand, I threaten to carve
In stone a yes or no. Instead, it’s
Something ridiculous engraved
On this unsuspecting rock. I’d
Hate to immortalize anything
Really important on this eternal
Surface. Importance is so often
Nothing more than a response
To a moment. Subject the ages
To it? That would be like waking
Up one morning with a tattoo
You’re not so sure you even
Like anymore. So tools in hand,
Hoping to look important, what
Shall I carve in stone? Try sound
Profound – We need to laugh
At the ridiculous, or else it’s too
Easy to become frightened by it.
TIP THE SCALES
Weigh my flawed actions,
Speech and understanding
To see if they tip the scales
Of blind justice, knowing
Justice is never really blind,
Just suspending plain sight
To avoid judging solely by
How things appear. Blind
Judges use a third eye, feel
Vibes, an otherworldy sense
Of knowing , a logic of the
Subconscious. Still , among
Humans no objectivity is
Pure. At best, there is only
Balance or its absence, and
So the symbol of the scale
To weigh the right or wrong,
Inconsequence or severity
Of our every flawed action,
Speech and understanding.
PAIN
Pain wants to have a conversation,
Making its presence known. Pain
Has the uncanny knack of leading
You to believe it’s moved on, but
Just when you’re basking in the
Sun, a moving shadow distracts
You from your warm imaginings
And you just know. Pain wants to
Powwow, update its files, inquire
Discretely, do a routine service
Check while you’re still under
Warranty. Our relationship is
Purely professional, pain and me.
I don’t exactly relate, just grow
Accustomed to how it comes
And goes. I asked why, how long,
It looked at me thoughtfully and
Replied, sorry, that’s classified.
Not knowing just comes with the
Pain, and vice versa.
STAR AND DIRECTOR
Very few actors can handle being
Both star and director. This leads
To the shocking revelation that
The star isn’t really what’s best
About a movie, only what’s most
Visible. If it’s only the star that
Matters, then how come some
Of them turn out one lousy film
After another? Star, director,
And some mysterious X factor
All combine to make a movie
Memorable. We might both be
Stars in our own way, or even
Directors when someone needs
To take that role. Neither of us
Might require star billing, but I
know we’d both resist taking
Direction from each other. This
Has something to do with self-
Perception, artistic vision and
Who controls either or both.
How dare you presume you can
Direct me??? We two could only
Combine talents were we to cede
Direction to a source that’s bigger
Than the both of us.
LETTERS TO A LOVE
It meant something to try and
Make contact and keep in touch.
I wonder how many great love
Poems are really letters to a love
That never was. Whether you’re
A poet, a house painter, or a
Parking lot attendant, you’ve got
To have hope, do something
With what you know inside, try
To make contact and keep in
Touch, just so someone knows
They’re not the only one who
Feels the same things you do.
CONVENTION
Snub convention or take advantage
Of it, that is the question. I brought
With me the conventions of a
Different location, which renders
Me unconventional in this context
But a leopard can’t change stripes.
Boundaries, social responsibilities
And persona space all have their
Place, but I have two legs, I could
Walk through all that. You’ll notice
I won’t, because that would be
Ignoring the boundaries you set by
Implication. Your actions demarcate
Where the boundaries should be,
Until you indicate differently. That’s
The system, the convention, the
Way things are done among those
For whom doing things right means
More than simply victory or defeat.
True, I have two legs, I could walk
Through all that, but only if I knew
You wanted me to.
ONENESS AND LUST
Oneness, I wish I could bring you
A worthier gift than lust, than an
Admission of my weakness, than
A diagnosis of my disease. Little
Wonder you fail to find these
Attributes attractive. Or is it my
Own shame at the mortal truths
That reduce us to something so
Un-godlike we fear we displease
God who made us this way? You
Can read my intention at a glance,
And I don’t like feeling exposed
Any more than I like feeling alone.
IGLOO
In our polar bear skins, we blend in
With endless white, color of purity.
Since the cold comes so naturally
To you, I’m going to build an igloo
Where we can rendezvous. I don’t
Cherish the thought of killing seals
And walruses, but if we don’t eat
Them, something else will. Please
Let me draw the line at porpoises.
I’d even eat a porpoise for you, but
Only if we have to, and even then
With some regret. Alas, unfortunate
Porpoise, friend of man, it was you
Or me, buddy. That’s life in an igloo -
Not a McDonalds in sight but plenty
Of penguins.
ROPE
Judas, rope is not the answer.
Do you think running away
From what you’ve done will
Inspire compassion? Some
Would say it was all written
Before it happened, that you
Simply acted out your part as
Scripted. What is this, a last
Minute bid for sympathy?
To judge yourself unworthy
Of finding your soul again is
Not your judgment to make.
Who are you or I to shut the
Door to redemption for even
The worst, even ourselves?
It might seem futile atoning
For a crime impossible to
Forgive, but it would have
Mattered if you had at least
Tried. Judas, you’re not a
Bird, you don’t belong in the
Tree until you get your wings.
MENTALS
The mentals at the shopping center
Scare me by making me realize I’d
Like to slap them, report them to
Public Health, call the cops on them,
Complain to center management
(Or customer relations if they even
Bother).They make me realize I’m
Not such a nice guy after all, not so
Tolerant after all, not so forgiving
After all (but you already knew that).
You know you’re really nice, really
Tolerant and really forgiving when
In your heart you can pardon even
The mentals who ruin breakfast for
You with their thespian pleas for
Your extra change, not only those
More level-minded who really know
Better but steadfastly believe they
Can easily atone by simply making
The appropriately pious noises.
(inspired by the song “Royals”.)
TIDES
Our tides go in and out. So
Full at first, always ending
So empty. Nothing but a
Barren reef left sometimes,
But when the tide’s in, it has
A life of its own. Notoriously
Fickle, tides go where they
Will, but curiously, sooner
Or later they always seem to
Lead right back where they
Started. You can almost set
A clock by it. Ever feel like
The tides are trying to tell
Us something?
TWO HUNDRED GRAND
Hillary will give you a speech for
Two hundred grand. Once a price
Is known, it just makes you wonder
How far someone would go. Say the
Boy/Man Love Coalition had two
Hundred grand in the bank from
Bake sales - d’ya suppose she’d take
The gig? Or if a Saudi billionaire
Offered five if she’d read the local
Phone book for fifteen minutes,
Just as some kind of statement,
Would Hillary take it? For eight,
Would she pop out of a cake singing
“Emotions” to oilmen in Texas?
For nine, and an end to famine in
Africa, would Hillary strip down to
A flesh-colored one-piece live on
The web? And of course what they
All want to know – how many
Millions would it take for her to
Promise not to seek the Presidency?
Don’t take up a collection too soon,
Pal. What’s the matter? Afraid of a gal
Who knows her own worth and how
To budget her time?
CURVES
And so our story curves again.
I’m not afraid to comment, but
Taken out of context it might
Cause discomfort, which was
Never my intention in the first
Place. I was just hoping you’d
See the curve of my thoughts
And reconsider. Ideas come to
Me like freeway headlights, all
At once. I can only see them
Clearly for a second before they
Disappear. Sometimes one of
These passing thoughts makes
It all the way to the page. What’s
Inside me filters what’s around
Me and out comes these words.
Just so you’ll know if you have
Thoughts anything like mine.
HOOTENANNY MAN
Hootenanny man learned to use
Language to talk of things beyond
The barnyard. What makes the
World turn or the bar room fall
Silent. What makes schoolboys
Wish they could be president, or
Presidents wish they could spend
Summer at the fishing creek again.
Love growing from the ruins of war,
Our moment face to face with the
Eternal. Ever since we’ve had a
Language we’ve had poets using it
For more than the evening news,
Playing at being serious, seducing
With breathless invocations of the
Sanctified, reducing ageless wisdom
To blithe childishness, elevating a
Moment to eternal importance.
It’s not all contradictions, sings the
Hootenanny man, it’s as natural as
Having two eyes, two ears, two
Hands and two feet instead of one.
(Inspired by Bob Dylan)
LONG, LONG WAIT
Long, long wait for something
That never quite arrives. At the
End of the line, at least you can
Say you did your part. You try
And stay on a path with some
Kind of heart, hoping that if
You try to do right thing you’ll
Find the guidance you need
Whenever you come to a fork
In the road. When things go
Wrong, you try and take the
Knocks with grace, think about
What happened and why, and
How you can do better next
Time. Along the way, you’re
Going to lose a lot of Illusions,
But gain an insight or two that
Might help you make sense of
The long, long wait.
OVERBOARD
Overboard in matters of the heart,
Enthusiasms, passions, likes and
Dislikes, heartaches, suspicions,
Questions and more. Things seem
To resonate a bit deeper with me.
I have something to lose - you
Better take me seriously or take
A hike. But for the few I can trust,
I go overboard in my friendship
And wouldn’t think twice about
Giving whatever I can. I project
Balanced calm for appearances’
Sake, but shake the tree and I’m
Overboard before I can remember
My life vest.
PROFILE
How do you profile me in your
Mind? I’ve noticed how people
Do that – create you in their
Thoughts as whatever kind of
Character is convenient for the
Narrative they’re trying to sell.
Then one day you hear a person
Described who you don’t even
Recognize, and you realize its
Supposed to be you. Perhaps
You heard or saw something
That fit previously established
Prototypes, then constructed
A profile accordingly, but it’s
What you didn’t see or hear to
Factor in to your floor plan that
Brings me sadness.
HOPE AND DOUBT
Hope and doubt are battling it
Out. Emotionally speaking,
Self-protection can get violent.
Ideally, hope and doubt would
Just reach a balance, but mine
Want to get in each other’s
Faces and wreak havoc. Hope
Accuses doubt of having no
Faith in love. Doubt says hope
Is just an unrealistic fool. They
Both look bruised after clashing
Repeatedly. At the end of the
Day, for worse or better, I find
Myself favoring hope, only
Because doubt seems like a
Dead end. But I understand
Doubt’s resentment – just
Trying to look out for me and
Not being listened to.
DETECTIVE
Some people are scarier to think
About than to actually be around
Because they’re not like bank
Statements, easily reconciled
And confidently filed. Leave me
Alone with my thoughts for too
Long and my detective tendencies
Start me analyzing the profile,
Putting evidence together like a
Jigsaw puzzle. The emerging
Image isn’t always pretty which
Makes me question whether
Some pieces might be missing or
That’s it in all its contradictory
Glory. Bizarre as it may sound,
I really want you to be right, but
Can’t relax my guard untill my
Investigation of all the ways you
Could be wrong clears your name.
BUDDHISM 2014
The sins of this life, we pay for
In the next life, like karma is a
Credit card with a set limit to
How much forgiveness we can
Reasonably expect. Clear your
Balance of bad deeds in this
Lifetime and eventually you
Accumulate the bonus points
To transcend the karmic wheel
And buy into a timeshare in
Nirvana. But pass your limit
Too quickly and you’ll find
Your account overdrawn of
Grace, leaving you to a fate
Of paying back your debts to
Humanity while still human
(At least in appearance). All
This reveals why some can
Enjoy a spree of shockingly
Bad behavior and just smile
Like Mona Lisa, while others
Need only think a single bad
Thought and they’re promptly
Squashed like a bug under a
Bicycle. Splat: transcendence.
SILENCER
The national anthem asks, oh say,
Can you see? But some people
See more than they can say.
Like when I know I’ve been sold
Out – saying it aloud would only
Compound a painful absence of
Grace, so silence provides me my
Only solace. Wounds don’t need
Words or even sound to send a
Message, but if you see these
Soundless words, they’ll tell you
That what cuts even deeper than
Feeling sold out by you is the way
You can’t say you’re sorry. If you
Can’t say it, I can’t assume it.
ACCESS DENIED
Access denied because the
Password is some kind of
Family secret. What a fall
From lofty rank, like a big
Shot discovering he’s firing
Blanks. All thanks to the
Collective will of the herd,
Eager to hoof it for greener
Pastures and better friends,
While I fend for myself
Against coyotes. The herd
Heard rumors I know how
To download corrupt DNA
Into the deep end of your
Gene pool, making them
Panic for the sanctity of your
Bovine bloodline. Actually,
I was thinking one small
Small step at a time. What
Nerve of the herd not to
Investigate, just terminate
My access with no warning
Or farewell. If I’m outcast
So ingraciously, then may
It be coyotes instead who
Crack your sacred access
Code and bite you and your
Over-protective herd on
Your collective ass.
OVER-REACTION
Drop an atomic bomb on the mouse.
Oops, you took out the whole house –
Collateral damage. No, it’s not an
Over-reaction. We are the last bastion
Against the mice. It’s them or our
Civilization, like the Alamo defending
Us against Taco Bell.
IN MY OWN WEENIE WAY
It’s not exactly a new idea, some
Joker typing away trying to capture
A voice in his heard. They used to
Do it with pens. When the Marquis
De Sade got thrown in a French
Prison for writing blasphemy,
Pornography and politically
Insulting poetry and prose, they
Took away his pen just to be
Cruel but he continued to write
On the walls of his cell in his own
Blood and feces. This man had
Something to say. So do I, though
I’m just a weenie compared to the
Marquis. I don’t write to you in
Blood, but in my own weenie way,
Believe me, I’m bleeding.
SCRUTINY
Like a frog in biology class, I can
Feel scrutiny bearing down. You
Want to understand my mechanics
Like Japan always striving for a
Better radio. I better copyright
My consciousness, bottle up my
Lightning and sell in on special at
Rip Off Mart. You can buy Beatle
Wigs, Springsteen lunchboxes,
Rolling Stone dildos and Grateful
Dead bongs. Would you like to
Own my itch, or just brag you’ve
Got accurate data, made a factual
Analysis? Anal, yeah sis? I am of
No commercial or academic use.
I don’t even see why you like me
Unless your screws are tinny too.
MILESTONE
They left me to figure things
Out on my own, so I guess it’s
No surprise I soon deduced
What works for me. No one
Insisted I pursue a certain
Direction, so my process of
Self-becoming never involved
Pleasing anyone else. Left to
My own devices, of course I
Quickly intuited my vices of
Choice, but hopefully with a
Virtue or two as well here and
There. This self-reflection bit
Feels perilously close to self-
Promotion, but it’s another
Milestone so I’m supposed to
Tally up where I am and how
I got here. Ok, so where am I
And how did I get here? The
Answer is, I don’t really know,
Which I suppose is what I get
For watching the scenery
More than the signs.
UNCONVENTIONAL COUNSELING
(NOT TO MENTION UNSOLICITED)
When I say they live in the past,
I don’t mean it as an insult to
Their good intentions, but they
Were young in the ‘60s and ‘70s
And you’re young now. In their
Own way, they’re just trying to
Protect you, but some protection
If they force on you a partner
Who’ll beat you, cheat on you
And divorce you. Then what are
They going to do? Say it was your
Fault? Partner selection is a very
Personal thing, not just another
Community undertaking. You
Used to marry whole families
Together – that was all fine and
Good – but nowadays even
Families can’t guarantee if a
Particular pairing will soar like
High flying birds or crash like
A train off the tracks, and
Doesn’t staying together just
For the children’s sake sound
Like a benign form of torture?
Marry for serious love or don’t
Do it, I say, but everyone has to
Decide for themselves.
“Leaders must be close enough to relate to others, but far enough ahead to motivate them.”
~ John Maxwell
Just completed my second Ottawa marathon yesterday and boy, are my arms tired. It's not easy carrying all that camera gear for hours and photographing thousands of sweaty athletes. For those that have been following my stream for a while now, you may remember that I shot the 2008 ING Ottawa Marathon (See my 2008 race photos here). I was back at it again this year and will be posting my photos over the next week to 10 days days. Hope you enjoy!
Above, at the 31k mark, the pace cars guide lead runners Abraham Kebeto of Ethiopia, Ahmed Baday of Morocco and Wegayehu Girma, also of Ethiopia. Out of the frame, in sixth position, is David Cheruiyot who went on to win the race in 2:13:22.
View the full set of 2009 Ottawa Marathon photos
**Although the thought is appreciated, please no graphic awards or invites**
I have no information relating to the artist.
Today I experimented with a Sigma 180mm lens mounted on a Sony A7RM2 body using a Metabones adaptor.
This combination does not work in Auto-Focus mode so I had to use manual focusing and this was not easy and it certainly would have been impossible without focus peaking [a feature that I have never properly employed before]. In case you are unaware focus peaking is a tool to assist you while manual focusing. It highlights the areas that are in focus so you are able to quickly focus the camera and not miss crucial shots. However, focus peaking is not as easy as it sounds because it shows you what's sharp on the viewfinder screen, not what's sharp in the actual image. Since the screen or viewfinder has a much lower resolution than the actual camera sensor areas that are highlighted as being sharp in the viewfinder can be very much out of focus in the image you actually capture.
Midori is releasing a series of new products relating to the popular Traveler's Notebook. In an attempt to create the same aesthetic of the leather notebook, the development team chose to use brass as the material which radiates the same pleasing quality as it ages. I think it is an excellent choice of material, it gives you the feeling of a trusted old friend, give it a little polishing it comes back to a shiny companion.
The brass series includes 12 pieces of numbered clips, a 15cm ruler with raised edge for easy pick up, a solid brass pen case and bullet pen/pencils. These bullet pen/pencils are available in white or brown barrels in addition to the brass ones. The pens have a ring at one end for strap add-on while the pencils have a large eraser instead.
During the Midori private show I visited, I learned that they are preparing for a "Traveler's notebook & company" exhibition to be held in Spiral Market again this year around March/April. I am glad to be invited to contribute some contents for their on-site newsletter in "what's in my bag" style.
The large size Traveler's Notebook is far more popular than the passport size they released last year. To promote the use of the passport size Traveler's Notebook, which can be used as an actual passport jacket with note keeping capability and kept close to your body, Midori is releasing more add-ons such as new refills, rub-on letters and 2 limited edition refills which looks like a real passport. In the limited edition refill package, they thoughtfully included rub-on letters in passport looking font so you can personalize the notebook on the last page like it is a real thing.
Finally, since document envelope with string closure is very difficult to find in Japan, "Kraft envelopes" are created. It gives a crafty way to store your receipts or coasters collected from travels, either use them individually or make them handy by taping them on the notebook refill cover.
Here's my 2 cents about material use. I love the brass application on the hardware (pen case, clip, pen and ruler), while Midori is proud of its range of high quality paper products, application of tougher material on the notebook covers or even envelopes and document holders will add similar aesthetic and durability to this overlooked area. I would recommend to use jean label material in the form of cellulose fibre in combination of leather and paper to create a new range of pleasing products under the Traveler's Notebook collection.
More on Scription blog: moleskine.vox.com/library/post/what-materials-age-well-br...
Castle of Dukes of House of Pomerania (The Castle of King Eric) - Although documents directly relating to the construction of the castle in Darłowo have not been found yet, the results of archaeological and architectural and historical premises allow us to date back the creation of the castle to the second half of the fourteenth century. It was during the reign of the prince of the House of Griffins, Boguslaw V and Elizabeth, the daughter of King Casimir the Great. The prince purchased the island with a mill in 1352 from a rich burgher of Darłowo - Elizabeth von Behr - in order to build a fortress on it. Over the decades, a castle had grown on the island, which in its main outlines has survived to this day. The work of Boguslaw V was at that time so representative that so that as early as in 1372 a congress of the Pomeranian princes - brothers and cousins Boguslaw took place within its walls. The first sovereign, who modernized the defense system and extended the castle was Prince Eric the Pomeranian. It took place in the years 1449 to 1459, when after the loss of the throne of Scandinavia, the dethroned king returned to his legacy.
An old king was accompanied by a beautiful and young servant-maid Cecilia, who was the love of his life. Historians still argue about who this mysterious woman really was. Some of them maintain that in the last years of his life, reaching his seventies – she became his wife. One of the contemporary chronicles mention her as "the queen Cecilia".
Shrouded in mystery, the history of the great love of King Eric and Cecilia became an inspiration for artists. The poem "The Return of the Prince Eric" was created by a poet and writer of Koszalin - Czeslaw Zea, and an American journalist and writer Lucie Lehmann - Barclay has been penetrating the archives of Denmark, Sweden, Norway, Germany and the UK for several years in search of traces of Cecilia and Eric. The aim of the writer is to create a love novel of this unique pair based on historical facts. The initial appearance of a medieval fortress of Darłowo was an inspiration to build a similar but larger Kronborg Castle by King Erik in Denmark, where after years, William Shakespeare placed the action of "Hamlet".
The castle of Darłowo is also associated with the figure of Eric Pomerania’s granddaughter - Princess Sophia. Legend attributes to her, apparently contrary to the historical facts, cruelty, for which she lingers as the White Lady after her death, circling the castle. The character of Princess Sophia is also related to a romantic love story. The lady of the Darłowo castle was to bestow John of Maszewo with great reciprocating feeling. His Gothic tenement still stands today on the corner of the streets of Powstańców Warszawskich and Morska. Supposedly, the ducal castle was connected with the house of the knight with a secret underground passage, which the knight used at night to sneak into his Lady’s... The historical novel based on the life of Princess Sophia, entitled "Beautiful Princess", was written by a writer Zbysław Gorecki living in Darłowo for many years. In the Prussian times, the castle served partly as a warehouse and fell into ruin. Only at the end of the thirties of the twentieth century, a regional museum was created there and it is operating.
I'm sure half of you out there can relate when I say, sometimes you just feel like taking it easy. Today was one of those days. I wanted to scale it back but wasn't ready to throw in the towel and snap a shot of myself. I decided the next best thing would be my father. He loves poker and what better theme then illustrating someones love for something. I wanted the dark overhead lit shot you'd see at a poker table. So, one light boomed over the table was all it took.
My father gets all into the theme every time I involve him. As I was setting up he momentarily disappeared. I had called for him and from the distance he said "he was in wardrobe" He came out in this old grey sport coat. I was happy he was "getting into character"
We sat down at the crapy card table which was half setup and began to snap away shot after shot. He gave me a gamut of emotion to choose from. However, in the end I chose the straight faced shot that could be hiding anything from a 7 2 or maybe a pair of aces. You'd never know from that face.
It only took a dozen shots to get the winning image. I quickly loaded it up and with minor adjustments in both Lightroom and Photoshop I ended with this image. Simple, straight forward, sharp and contrasty. I love the dark look and would love it I had some sort of creepy gothic looking wallpaper behind him. Maybe a big ole cigar or something! Now that I think of it… a glass of whisky or bourbon would have replaced the coffee nicely. oh well… live, learn and shoot again.
I'm off to watch what most likely will be a crappy movie and then kick some ass in COD… Later
Lighting:
AB800 Beauty Dish Boomed Overhead. 1/4 power
Triggered via Cyber Syncs.
Soul Travel is a little different from Astral Travel where you are working from your astral body and are aware of your body below you, moving through objects and going to places that relate often in a more worldly sense on Earth or in the Astral Planes. Soul Travel is when you are travelling in your Light Body and at a Soul level, so you will not be aware of your body as you are in the higher vibrations of yourself and so one with everything, being your multi-dimensional self. So you are not aware of leaving your physical body or going through walls and all the lower dimensional experiences, instead of going out of body, you go within and through your Light Body you are in the Now, all worlds and dimensions at once, there is no separation. Soul Travel in your Body of Light is from unity consciousness and you are not actually travelling anywhere, because you are there already and everywhere. In Astral Travel you are operating through the Astral Body, which is vibrating at a lower frequency than the Soul. So you will see more of your physical world and what is happening in it, from day to day experiences, places and people and there are many books on how to do this. I am not going to mention how to Astral Travel here, as I do not do this type of travel myself. When Astral Travelling you may go somewhere on the planet or see friends or family, but you can also do this on a Soul level, and only if you need to and not out of curiosity. With Soul Travel you are Light and travel in Liquid Light Plasma, you are at a high frequency and are out of the gravitational pull, it is multi-dimensional travel. When you work at a soul level and with your Light Body you are connected to Source and your I Am, and work at that level for the upliftment of yourself, humanity and in the bigger picture and grand cycles. As with travelling in the Astral Body you perceive information, but it has a direct link with your soul, you are clear about what is taking place and are able to heal and complete through your I Am presence as the multi-dimensional experience/hologram is happening, especially if you are doing this while awake and conscious in a meditation. You are working through time and space with no limitations, and you aware other dimensions, planes, through vortexes, into Inner Earth, the Councils of Light, and Light Cities, civilisations that have moved into the higher frequencies and dimensions, the Milky Way, Star Systems and Galaxies. For example connecting to other civilisations in other cycles, or to stars, or other dimensional places to receive information, complete missions or remember and awaken within you and your body, codings of information that are for grid work, the shift in consciousness and new cycle, New Earth and Solar System. When you Soul Travel you are usually triggered in some way by your Higher/Inner Self, or Divine Beings will suggest travelling/awakening to a certain star, portal point or ancient civilisation. You may not know before hand why, but will find out later why it is so important. My first conscious Soul Travel many years ago, was when I read an article on Moon City in Arnhem Land, Northern Territory, Australia in a magazine. I knew instantly that I had lived there; this was a great city from another cycle on Earth. When I travelled there on a Soul Travel I saw the whole place as it had been at that time in the Third World, we are in the Forth World going into the Fifth, with a new root race. I saw myself as I had come in from the Stars there, and I saw how it was destroyed by a nuclear holocaust. Since then I have done a lot of work there on the inner planes and assisted the beings trapped there. I have been on countless Soul Travels since that time consciously, but always from being guided from my Heart and Inner Self when it is appropriate for some understanding, healing and resolution, or to create the new from the lessons of the old civilisation. Needless to say just as in past life regression you learn a lot about history, but not his-story as the controllers of the planet want us to know it, and not history from just recent times, but from different worlds and cycles on Earth. In some of the workshops I facilitate in different countries we go as a soul group on a Soul Travel together, through a portal where we are physically located together and into a previous civilisation that is now in light, or into Lemuria, Atlantis or the Egyptian pyramids, or an Ancient Civilization from another cycle maybe even millions of years ago in the concept of 3D time. Or to the Councils of Light, or to another Star System to complete something as a group and to heal, awaken, bring back the gifts or resolve what may have been left from the collapse of that time. This is important now as we come to the end of this cycle and the end of much greater cycles, there is a lot of completing going on before we all shift cycles again.
“Gateways of Unity, Inner and Natural Healing”.
REASONS SOUL TRAVEL
1. To access information, remember or complete something from an ancient civilisation or place, or other cycle on Earth.
2. To connect to a soul or souls who may not be living or humanoid, to heal or exchange information for healing, planetary work or to complete.
3. To awaken the Light Being you are in the Light Ship and/or the Councils of Light for important work that you do from your over soul self at this time of change in cycle.
4. To connect to someone here and now on Earth to communicate to them from a soul level, to be of service in some way and share.
5. To be at and open up to a place on the planet that has energies or codes that are part of your mission, often we do this physically but can do it also in our Light Body.
6. To be at cosmic schools or healing temples, or other worlds or dimensions to learn.
7. Accessing the inner dimensional worlds within the Earth, Inner Earth, the sea, planets, different star systems to re-connect, learn, share, work together, complete and unify.
8. To be one in time and space to unify, heal and transmute part of yourself still fragmented in a past/now/future Earth life or in Parallel Worlds.
9. To remember and awaken your gifts and multi-dimensional aspects and to allow them to be fully integrated in your body and energy field, being fully present in your life, service and experience on the earth plane now.
Soul Travel is a way to assist you to become more aware of your multi-dimensional self and what you do on Inner Planes, worlds and dimensions. You start to take more responsibility for yourself on all levels, as some of aspects of self can still be in duality and in other worlds of illusion or the astral planes. Through you connection in Oneness with Source and your hearts desire to heal, unify and be your full divinity these aspects become at peace and unified by your love and acceptance of yourself exactly as you are.
Please see more on this in the “Inner Union” chapter or my book “Gateways of Unity, Inner and Natural Healing ”, the chapter on ‘The Aura and Astral’ about Astral Hooks.
An example of this is a friend of mine and fellow multi-dimensional anchor who went to China to release a seal over Light at a particular place that had been sealed 13,000 years ago. As the world could not handle the frequencies then, as we went through the Photon Belt the last time and into fear and density, but the world is ready again now to be open to the Light. There were three Tibetan Lamas that had walked for one whole year to get to the same place at the same time, only for a day before turning around and walking back to Tibet! They were there for the same reason, but quietly, unseen by all except the one they worked with and even then she only saw one in passing. Such is the way of the true work that is done by those who are in Divine Will and of service here on this planet, to assist the shift in consciousness and return of the Golden Age, the real work is done on the Inner Planes and on the outer world quietly by those who are connected and conscious.
If you feel you are busy working at night or get people telling you they channel you, see you helping in dreams or they call out to you for help make sure you are Connected and in the higher energies of your divine self. It is a good idea to imagine you are within the Golden Octahedron, unified frequencies of cosmic life force energy, the top apex at Cosmic Gateway and the bottom at Earth Star, do this night and day until you feel you have unified to the point where you are aligned on all levels in oneness and divine love. This just keeps you unnecessarily out of the lower Astral worlds while you are still unifying yourself. You will still have your hooks in the Astral while you are running victim/victimiser and fear issues but the Golden Octahedron will keep that energy from distracting you, while you do your higher work and also help you be in a calm and centred space to unify the astral hooks you may still have. Also if you find at times that you do not feel like doing much, instead of thinking of yourself as lazy or lost it, realise that most of your energy is actually off working on other levels assisting in some way, so just allow yourself to be. The universe will always provide for you and you will have what you need in regards material things so you can do this work. There is much work going on at present as the higher light octaves are blasting through from the Source and the Greater Central Sun and Galactic Centre, through the star and planetary alignments, eclipses and cyclic doorways of the equinox and solstices. The pulse for the Galactic Centre which is what the Mayan Calendar represents has passed the middle of the Galactic Underworld now as we open up our frequencies of ‘who we truly are’, We move into the ninth step of the pyramid and Universal Underworld on 11. 02. 2011, it ends 28.10. 2011 when we complete creation according to the calendar and the pyramids; that were built to represent this journey into the higher dimensions and Light are a vehicle created to move through the doorway. Of course the pyramid is each of us, the crystal, the Earth, the Solar System and beyond, multi-prismed facets from the prism of Light of Source. Many are leaving Earth as they have chosen not be here physically for the great shift that is happening, and there are many things occurring with the Earth herself as she throws off all the toxins. But instead of fearing the future or changes; breath love and acceptance into the fear, until it is gone as there is only Love, the Love you are takes you into the New Earth, your Heart is the doorway. In your Soul Travels once you awaken enough to know to do them; and when and where you are to be, you will feel only joy for what is taking place as you work with the Councils of Light, Councils of Elders and Ancient Ones, Light Beings and Guardians on the Earth, the Dragon and Serpent People and are aware of the Inner Earth and the beings there as we merge the Inner and Outer as one, the New Earth is birthed.
You will know from your heart the appropriate time and place to do Soul Travel, it is not an ego thing and something that is to be controlled and manipulated. The work you do is not interfering and changing energies, it is simply being the divine being you are, fully conscious as you experience the lower energies to illuminate them through your being. You are the go-between, the one that through your choice of being in a physical body at this time give the gift through your being of unifying Heaven and Earth, spirit and matter. This process takes place through you becoming your Body of Light, being fully present and aware, not by doing magic or manipulating energies, this is the old path and the new is from Love, Acceptance and Allowing, by simply Being….aware, alive, radiant. So either through choice as you awaken, or through circumstances such as losing a job, a relationship, loss of a loved one, health problem or accident your Soul is guiding you into self healing, realisation and service to others, selfless surrender to the divine self. You can Soul Travel in your sleep, or while meditating or being still within. You need to know where it is you wish to go; this often comes as a message from your Inner/Higher Self. For example you may need to be through the Belt of Orion, or into Lemuria, you may be directly there or go through a doorway portal like the Giza Pyramids for Orion, or Easter Island for Lemuria first. Or you may want to go into a mountain near where you live, or into the Serpent tunnels in the Inner Earth, or to a particular Star, or to the Galactic Federation, to the Council of Light, or a Light Ship that is in your area.
I find when I go to sacred sites, vortexes, ruins and dimensional portals and pyramids my Inner Self will often ask me to travel back there in a Soul Travel that night, as I gain more awareness and move into the other dimensions more easily. Often I return on a Soul level many times after I have visited a place physically; for example after being in the sarcophagus in the Kings Chamber and in the Queens Chamber at the great Pyramid at Giza, I often travel in my Light Body there and also take others on the inner there as well, or other locations. As well as painting the Inner Planes in a mandala or activation painting, as a doorway to assist others to open up to the Light Codes and portals there, and in many other pyramids and vortexes. On one occasion after visiting the Grand Canyon, Arizona, USA, I was at vortex called Moran and the energy was so powerful it almost knocked me over. I was to soul travel back there that evening, and I was staying near Sedona which was quiet a drive. I had hardly got back to where I was staying and into my room and my head on the pillow when I was off back to Moran on the inner to meet with Council of Elders through the Inner Earth doorway there and got downloaded with lots of information. But when I was physically at the location as I stood at the vortex, at the edge of the great cliffs, the energy was so intense and I was just there briefly and got nudged to go. Often I just have to be in the place to absorb the light codes and energies then do the rest on the Inner Planes away for the actual location. But I will also often stay at a place for hours or return many times over days, weeks and years to Soul Travel into the dimensional worlds within the sacred site or vortex to awaken to the next level of light codes. Use the pendulum or muscle test if you are not sure and check whether it is appropriate to go there. Soul Travel is for a purpose that has Divine Will aligned to it. It will be for your healing or completion of some mission, or to receive more wisdom, information and codings. Or to learn at a higher frequency plane, your next step in your initiation process, or for Planetary or Cosmic awareness of the Cyclic Shift and Bigger Pictures and you work with the Councils of Light. If you are in doubt ask if there is anywhere at this time where you are meant to go; it maybe to a healing temple in a higher dimension, or a higher dimensional school for learning and awakening your consciousness. Or in unlimited ways of service such as teaching others on the Inner Planes, or going into the Underworld to assist those who have asked for help. As well as to hold the beam of high frequency divine light and love, unified energy in a battlefield, or disaster to help all souls to transmute the fear and horror. You may also be going on Soul Travels but not be conscious of this, if you feel this is happening you can connect and tune in and see what comes into your awareness. If you are not meant to know, there is usually a good reason for this. It could be that your ego will get in the way, or you will tell others and lose the energy, or others on whatever level may hear and cause mischief, or it may simply be that you are not ready to understand consciously yet. When you have been guided, or chosen where you are to go, in alignment with Divine Will, then if you are doing this as a meditation while awake follow the next section ‘Aligning and Connecting for your Soul Travel” and then simply go there. Your intention takes you straight there; open up your awareness by simply trusting what you intuit is happening. You will be conscious of what is going on and you can also ask and guide yourself with relevant questions such as:
· “Do I need to heal anything here?” If yes, and you are not sure how, send Golden Light into it and Love from your Heart until it is healed and glowing golden. · “Do I need to complete anything here?” If yes, then ask your Inner/Higher Self to take you to the place and time, see or sense what it is you need to do to complete. Just trust what ever it is you get a sense of. · “Do I need to receive anything from here; an object, codings, awareness…?” Then ask your Inner/Higher Self to take you to the time and place where you need to be, to receive what it is. Trust whatever you get. · “Do I need to return anything to this place or time?” If yes trust whatever it is you get a sense of, it maybe a crystal you took at the end of Atlantis, or a ray of energy from an ancient pyramid site. What ever it is you get a sense of then ask your Higher/Inner Self to guide you back to the place in your Soul Travel where you need to put it back. · “Do I need to resolve anything?” You may go to a place where there has been destruction and beings, or part of your multi-dimensional self is trapped. If you get a sense of this then send love into them until you can see or get a sense that they are free. If there are other beings, send Love and Golden Light to them until they are free to go back to their Source, which maybe another world. · You can also go with a group on a Soul Travel to a particular cycle, dimensional world, star system or place and you may need to unify as a group something you left unfinished as the same group in that parallel time. “Do we need to do something as a group, what happened, what do we need to remember or complete? Sometimes it takes a long time of clearing yourself and getting lighter before you are able to access a particular doorway, star system, or vortex. For example for years I had been wanting to go through the Southern Cross, but I even had to go to Uluru on a Blue Full Moon and Equinox to make the star essences of the Southern Cross with rock and flowers on the rock, and still was not ready to go through the doorway. When I finally was ready as I went through Southern Cross doorway, the dimensional facets of light that got activated in me were vast, and I could see why it had taken so long for it to happen, I had to get my frequency high enough to hold the energies. You will know where it is you are to go as described previously, then get into bed and do the alignment as described in ‘Aligning and Connecting for your Soul Travel’ before going to sleep. You well probably have a very deep sleep, as you travel in your Light Body you will usually not be consciously aware of anything except maybe Light or Golden Light. Make sure you have enough warm bedding on as often the body can get cold as most of your energy and life force is being used on your travel. I have never been on a Soul Travel in my sleep yet that I remember, as it is happening. Usually because it is on such a deep level and the conscious mind is nicely asleep while it is going on. Often if I have taken other people with me, sometimes they have said they were aware of a Golden Light coming to them. Or we have gone travelling yet I may still be awake, I am aware that it is going on, but not conscious as I go to bed to sleep. But I get clarity in the morning when I tune into it.
In the morning or when you get a chance, tune in and see what comes up for you about your journey. Sit and get connected, go within, deep into your inner self and ask to be shown what happened. If you are visual you will see your journey in your inner vision. If not then you may get a knowing - trust it. Or you can get a pen and paper and write it down, or go and type up what comes with out thinking, on the computer. Trust what you get and allow it to unfold. Then if any of it needs to be unified or completed you can follow the guideline of the questions that are in the ‘Soul Travel in Meditation’ section just previous. Ask in prayer and with intention to be connected to your Source in Divine Love, and Oneness through the Sun, Central Sun and Greater Central Sun, your Inner Self, Solar Self and Earth. Know that you are in the Golden Light of Source and the Golden Beings from the Great Central Sun and Councils of Light are with you. After you have stated this then connect the Golden Light from Source and the Suns through your Crown, into your Heart Chakra, and down through your body and into the Earth. Then that energy from the Earth back up through your Heart and out to Source. Then imagine or see within, all your Chakras spinning and Light, go up them from Earth Star to Cosmic Gateway, (if you are not sure see the diagram in the Chakra chapter on page 55), as each one sparkles and radiates in Light…….. When they are all sparkling and Light be aware of them merging into One Chakra of Light…….then out through all your physical body…etheric body…emotional body…mental bodies…spiritual bodies…you are one Body of Light…..Open up to the full spectrum of Light Codings to your Christ/White Light Body…Now you are ready to go…. So put out clearly where you are off to· If you are doing this in your sleep then just go to sleep. If you are doing this in a meditation then allow yourself to be there and trust what you perceive no matter how subtle, just follow what happens. If you find you need more Light then you can imagine that you are surrounded and filled with a portal or column of Divine Light….You are within this spiralling column of Divine, radiant Light as it connects you to the Light Grid around the planet and you open up to the Light Grid, matrix of Light as you travel in Light through the Light Grid to where you choose to go. Whether you are fully conscious of it or not, you will be there, so trust your imagination and what ever you sense, feel, know or see. Happy travelling through the journey of your Soul. At first you may become aware that you work with the Councils of Light through Soul Travel, or aware that you are busy working at night in your sleep. You then start to become more aware of yourself, as you are on the planes of Light any time of the day or night, you now become conscious. The more you do this the more you become, and are aligned in Divine Will, becoming more compassionate, loving, accepting, humble and in the world but not of it, out of the illusion. You now operate from the Bigger Picture and the Inner Planes as your frequency has heightened and you have graduated to a new level of awareness. The first time I learned to astral travel or what some will call inter dimensional travel, was from my Spirit Guide Lucifer. He introduced me to it last year. As a matter of fact he is the main being in my life that has helped opened up my psychic abilities. This experience happened one morning when I awoke and was rushing to get to school because I was very late. Lucifer has some strange timing in appearing to me. While I was combing my hair I saw his presence in my mirror. I was like 'what now I am busy come back later.' He responded that he could not come back later and that he needed to teach me something now. I said that I am late for school. He said this was very important because he does not want me to depend on him alone for knowledge, but to go and experience things for myself throughout the planes in the spirit world. After our little spat he convinced me to stay home for a half hour later to teach me astral projection. Well the lesson took hours and I missed school that day. Fortunately the class was canceled. At the beginning I needed help from him to astral travel because I was a newbie at it. But after awhile I was able to do it on my own because of more practice. The wonderful thing about astral travel is that you meet a lot of various non-human entities. One of the most lasting memories of my travel was at this place where I encountered a very humble man who was a tall blond. Lucifer was not with me at this time but the man was very gracious towards me.
I asked him 'what do you call this place?' He answered Aldebaran. When I came back from astral traveling I realized that what felt like seven days in Aldebaran seemed to be thirty minutes on this physical plane. I was totally exhausted. I did some research on the name and came up with the name of a very giant orange star in our galaxy that is about 65 light years away located in the zodiac constellation of Taurus. It is even larger than our sun.
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Character Creation
Drax the Destroyer (Arthur Sampson Douglas) is a character appearing in American comic books published by Marvel Comics. Created by Jim Starlin, the character first appeared in The Invincible Iron Man #55 (February 1973).
The character's origin story relates that Arthur Douglas was a human whose family was attacked and killed by the supervillain Thanos. Needing a champion to combat Thanos, the being known as Kronos took Arthur's spirit and placed it in a powerful new body, and Drax the Destroyer was born. Drax's powers included enhanced strength and resilience, flight, and the ability to project energy blasts from his hands. The character often battled Thanos, and on occasion the superheroes Captain Marvel and Adam Warlock. He was also a member of the group known as the Infinity Watch.
In 2004, the character lost his flight and energy blasts, and a portion of his strength and resilience. This version of the character played a role in the crossover comic book storylines "Annihilation" and "Annihilation: Conquest", and became a member of the relaunched Guardians of the Galaxy.
Drax has been featured in a variety of associated Marvel merchandise, including animated television series, action figures, and video games. Dave Bautista portrayed the character in the Marvel Cinematic Universe films Guardians of the Galaxy (2014), Guardians of the Galaxy Vol. 2 (2017), Avengers: Infinity War (2018), Avengers: Endgame (2019), Thor: Love and Thunder (2022), Guardians of the Galaxy: Holiday Special (2022 television film) and Guardians of the Galaxy Vol. 3 (2023). Drax also appears in the Disney+ animated series What If...? (2021).
Starlin commented on the character's creation stating "In the beginning, Drax was versatile, because I didn't know what the hell to do with him," Starlin confessed. "He was an element; he was supposed to be Thanos' Kryptonite. I sort of drifted away from that idea, and when I came back to using him, I made a big change in him. I brain-damaged him and made him into the Hulk, because Marvel didn't have a dumb green thing at the time, and I thought they should. And so I sort of made him like that. Later on they wanted to change his visuals, which I had no problem with because I was never crazy about that costume. It didn't make a lot of sense. I wasn't invested enough in the character to go back and do anything more with it."
Starlin later commented in an interview that "I ripped off my own costume, I redesigned Dr. Weird's costume at Texas Trio and pretty much just used it as Drax's costume, Drax was going to be Thanos's kryptonite that's why he was green."
Publication history
Drax first appeared in The Invincible Iron Man #55 (February 1973), and was created by Jim Starlin with the help of writer Mike Friedrich. He had a recurring role in Captain Marvel, beginning with issue #27 (July 1973). He also appeared in Warlock #10 (December 1975), Iron Man #88 (July 1976), Warlock #15 (November 1976), Logan's Run #6 (June 1977), Thor #314 (December 1981), and Avengers #219 (May 1982), before being killed by Moondragon in The Avengers #220 (June 1982).
Starlin brought Drax back in Silver Surfer vol. 3 #35 (1990), and he had a recurring role until issue 50. After appearing in The Infinity Gauntlet #1–6 (1991), he was featured in Warlock and the Infinity Watch #1–42 (1992–1995) as a member of the titular team, the Infinity Watch. The character reappeared in Warlock vol. 3 #1–4 (1998–1999) and Captain Marvel vol. 4 #4–6 (2001).
Drax received an eponymous 4 issue miniseries in 2004, and was a starring character in Annihilation: Nova #1–4 (2005) and Annihilation #1–6 (2006). After a follow-up appearance in Nova vol. 4 #4–7 (2007) and the 2008 "Annihilation: Conquest" storyline, he was featured as a team member in the 2008 relaunch of Guardians of the Galaxy, and appeared in the 25 issue series of the same name. The character had a small role in The Thanos Imperative #1–3 (2010), in which he was killed.
The character reappeared in Avengers Assemble issues #4–8 (June–October 2012), with no reference to his death. He then starred in Guardians of the Galaxy vol. 3, a part of the Marvel NOW! relaunch.
Fictional Character Biography
Born in California, Arthur Douglas married Yvette and raised a daughter named Heather (who later became Moondragon). One day, while traveling through the Mojave Desert on their way to Los Angeles, they witnessed a spaceship above. In the spaceship was Thanos, who had been on a mission to survey Earth. To rid any evidence of his existence, Thanos destroyed the car with Douglas family still inside. Mentor, who was monitoring Thanos' surveillance of Earth at the time, found out that Heather survived the attack, so he took her back to his planet, Titan. Mentor believed that Thanos had grown too dangerous and that he needed to be stopped so he called upon Kronos to find and seize the consciousness of Arthur Douglas before it was too late.
Kronos and Mentor created a body which had superhuman powers and installed Arthur's spirit in it, in the process creating Drax the Destroyer. All of Arthur's past memories were removed and replaced with the hate and pure desire to kill Thanos. Along with Iron Man, Drax battled Thanos and the Blood Brothers. Thanos fled and for years, Drax chased him and had brief encounters with him but never killed him.
Thanos' Nemesis
Though created as an archenemy to Thanos, Drax proved to be less popular than his hated prey and was subsequently overshadowed by Thanos in the years to come. The likes of Adam Warlock and Captain Marvel rose to take his place as Thanos' primary adversaries, and Drax was killed off.
Infinity Watch
Starlin soon brought Drax back but with major alterations to the character. Drax was now larger than he had been before, and his intelligence was severely diminished, making him child-like and prone to tantrums. Understandably, "Space Hulk" became a term used to describe him. Starlin's cosmic stories found a new level of popular with the Infinity Gauntlet event, and Drax was one of the characters who rode this wave. As a member of the Infinity Watch, Drax was a major character in Starlin's ongoing saga with Adam Warlock over the next few years. Though the character was a source of some drama, this incarnation of Drax was largely used for comic relief and heavyweight action.
Annihilation
After returning to cosmic obscurity for several years, Drax was on the receiving end of another major alteration, but this time is came from writer Keith Giffen, who wrote a limited series surprisingly starring Drax as the lead. This saw Drax get a major redesign but also be returned to something much closer to the cunning and determined hunter of Thanos he was originally meant to be, salvaging him from being the joke character he had come to be seen as by readership. Giffen went on to write the Annihilation event, restructuring and revitalizing Marvel's cosmic franchise. Drax was one of the breakout stars and was repositioned as one of Marvel's major cosmic characters along with Nova. He soon starred as one of the main characters in the new Guardians of the Galaxy series.
Fighting Thanos
Drax finally got his chance to battle Thanos during Thano's quest to get the Cosmic Cube. Drax, along with the Avengers, Moondragon, and Captain Marvel, battled and eventually destroyed Thanos. However, after finding out Thanos had rematerialized, Drax searched the Galaxy for the returned Thanos. Though before Drax could battle him, he found out that Thanos had once again been destroyed in a battle with the Avengers, Captain Marvel, and Adam Warlock.
Later when Drax was possessed an Alien entity, he battled Thor and Moondragon. After recovering from the possession, Drax is asked by Moondragon to join her on her journey in search of knowledge. Eventually, they came upon the planet Ba-Banis, a world of humanoid aliens caught in a vast civil war. Moondragon used her mental powers to quell the conflict and then decided to set herself up as the world's goddess. Recognizing that her ambitions were not honorable, Drax sent their ship to Earth with a holographic distress message. The Avengers responded and discovered Moondragon's world of mentally enforced tranquility. Freed by the Avengers from his daughter's mental domination, Drax sought to end her menace but was stopped by Moondragon when she used her mental powers to force Drax's life essence to vacate his artificial body. The Avengers subdued Moondragon and brought Drax's body back to Earth. They put Drax in the ship Sensia, sent the ship into space, and set it for self-destruction. Drax's body was destroyed when the ship exploded but without his spirit inside.
Return
When Death restored Thanos years after Drax's death, Kronos decided it was time to bring Drax back. He gave him a better physical structure and strength and again installed the hate and desire to destroy Thanos. But Kronos had not realized that when Moondragon mentally damaged Drax's mind, that he would be left a mindless, confused brute, with a taste for Earth's television program ' Alf'. Drax had occasional memory breakthroughs when he watched an "I Love Lucy" rerun on TV and had a passing familiarity with his daughter Moondragon when they first meet after his reincarnation. She was scared that he might retaliate if he remembered what she did to him, but the memory passed without incident.
In his renewed quest to destroy Thanos, Drax encountered Thanos' new nemesis, the Silver Surfer, and together they ventured into soul world, where they encountered Adam Warlock, Gamora and Pip the Troll, all who were pivotal in Warlock's decision to return to the land of the living. Drax joined the heroes' assault on Thanos during ' The Infinity Gauntlet' ordeal and was one of the very few heroes who wasn't killed during the conflict; being present up to the very end when Thanos' so-called granddaughter Nebula held the gauntlet.
Infinity Watch
Following Thanos' defeat and the subsequent breakup of the Infinity Gauntlet, Drax was chosen by Adam Warlock to safeguard the Power Gem as part of the Infinity Watch, alongside his daughter Moondragon and Gamora. When presented with the Power Gem, unlike most of the other Infinity Watch members who wore their gems upon their brow, Drax mistook the gem for a jelly bean and ingested it. Luckily, the gem was indigestible and instead resided within Drax for a few years, having lodged itself within him (rather than passing through). During his time as a largely earth-based superhero, Drax, with the power gem, would prove to be stronger than even the Hulk, though his diminished mental faculties would hold him back in more ways than one, including his inability to land gracefully when flying ( and always causing great amounts of property damage as a running gag).
Towards the end of the Infinity Watch's existence, Moondragon was critically injured during a mission and was put into a full body cast, whom Drax dutifully watched over. Eventually, due to internal strife and the disappearance of the Infinity Gems, the Watch fragmented and went their separate ways. Drax returned to Titan with Moondragon, who successfully petitioned Chronos to restore Drax's mind to its former acuity (and Drax for Moondragon's restored health), at the expense of some physical power.
A short time later, Drax was accused of murdering Elysius (wife of the late Captain Marvel and mother of Genis-Vell) and several others. Warlock, along with Gamora, Pip, and Genis-Vell , tracked Drax down and subdued him in time to find out that the real culprit was the re-animated corpse of the original Captain Marvel. Using his soul-gem, Warlock traced the being controlling the corpse, a creature within the Negative Zone known as Syphon, who was using the Nega-Bands as a conduit. Felled by a backlash of psychic energy, Warlock was unable to stop the transfer of the Nega-Bands to the unconscious Drax, who flew off into space. Warlock then gathered his allies and pursued Drax, finding that Syphon was using Drax and the bands to rip a portal into the Negative Zone, which threatened the structure of the Universe. Summoning all of his strength, Warlock pulled Drax free and removed the Nega-Bands, causing the portal to shrink. But before the portal could completely close, Syphon pulled Warlock into the Negative Zone, and, in front of Blastaar and Annihilus, took Warlock's gem, and used it to re-open the portal.
Warlock recovered but without his soul-gem, had little chance of subduing both Blastaar and Annihilus before Syphon was successful. Fortunately, Drax arrived with Pip, Gamora, and Genis-Vell to aid Warlock. As his friends fought on, Warlock went on to damage Syphon's conqueror wheel, thus closing the portal once more. Syphon attempted to use the soul-gem to kill Warlock, but found his attack turned upon his own soul. He fought back long enough to flee his own body and Warlock claimed the gem once more and, along with Drax and his other companions, returned back to their Universe.
Afterwards, Drax's condition began to revert; his mass and strength climbed back to previous levels, and his mind became clouded once more. He sought out Moondragon, who was residing with Genis-Vell and Rick Jones on Earth, which led to an altercation with Genis-Vell. In the course of this struggle, Drax was transported to the Microverse with Genis-Vell, where he finally found acceptance and happiness on the planet K'ai, where he remained for some time. During this period, Drax fought alongside the Micronauts until his diminished mental state was taken advantage of by Psycho Man. After leaving the Microverse, Drax was than seen as a combatant recruited by Adam Warlock to take on The Champion of the Universe in an attempt to stop The Champion from exploiting another planet. Drax failed to defeat The Champion, as did Warlock's and his other recruits ( Gladiator, Beta Ray Bill, and The Silver Surfer). However, The Champion was eventually defeated by She-Hulk, who trained months for her battle under Gamora.
Earth Fall
Drax was later seen on a prison ship with Paibok, Lunatik, and the Blood Brothers. He was accused of murdering 200,000 Skrulls. They were being transported to an intergalactic prison, but the ship crashed on Earth under mysterious circumstances. Drax attacked the others to keep them from harming innocent lives and his intelligence came back to him at random intervals during his fight with the other prisoners. While on Earth and at a low-point of intelligence, he wandered through Alaska and confused a young girl named Cammi for his daughter. As he slowly wandered through the country side, he encountered Paibok again. Drax was killed by Paibok but emerged with a new body with a higher intelligence and other unknown abilities, albeit with reduced strength and the inability to fly or "channel energy". The "new" Drax killed Lunatik and one of the Blood Brothers. The mini-series ended with Drax and Cammi back on a prison ship.
Annihilation
During the events of Annihilation, Drax survived an attack on the intergalactic prison known as the Kyln. Drax and Cammi teamed up with the last member of the Xandarian Nova Corps, Richard Rider (Nova). Together they fought against the advancing Annihilation Wave. Drax taught Nova the power of concentration so that he could contain the entire Nova force. Nova also asked Drax to teach him an important lesson: How to destroy. Drax was given the benefit of the doubt by Nova as his new body was just different enough from the Wanted file for 'Drax the Destroyer' that as long as Drax refers to himself merely as 'Drax' and acknowledges no past of destroying things, Nova would let the record slide.
Moondragon was taken captive by Thanos, who had allied himself with Annihilus and her severed ear was sent to Drax. Drax assisted the United Front and during a doomed battle between the Annihilation Wave and the United Front on Daedalus 5, fought off the invaders while Nova and the rest of the group (including Cammi) finished the evacuation. Drax fought his way to one of the Annhilation Wave's ships in his quest for Thanos, whom he found attempting to release Galactus from his prison on Annihilus' mother ship. Moondragon attempted to keep Drax at bay until Galactus was released but failed.
Before Thanos could release Galactus, however, Drax broke through Thanos' defensive shield and punches a hole through his chest. Drax then realized that the Silver Surfer was the only person who had enough power to match Thanos. While severely weakened, the Silver Surfer used all he had to match the height of Thanos' power output and succeeded. Once Galactus was freed, he teleported Moondragon and Drax to a far-off planet to spare them from his wrath on the Annihilation Wave. After that, Moondragon said Drax just disappeared, (which was Moondragon's way to cover for Drax). Drax resurfaced during the second Annihilation war on the run from the Phalanx 's select hunters. Drax was taken down by the phalanx-infected Nova and Gamora and was turned into one of the Phalanx Select. Once Nova managed to free himself from Phalanx control, the infected Drax and Gamora go after him with the goal of reinfecting him or destroying him. However, Nova eventually managed to free Drax and Gamora from Phalanx control.
Guardian of the Galaxy
After the second Annihilation war, Peter Quill / Starlord offered Drax a position in his new Guardians of the Galaxy, alongside Phyla-Vell, Adam Warlock, Rocket Raccoon, and Gamora. As a member of the Guardians, Drax was more grim and solitary but was a force of destruction who bailed them out of many predicaments during their first missions. After a Skrull infiltration of their headquarters on Knowhere, it was revealed that Mantis had been asked by Quill to use her mind-control powers on the team's members in order to help the team function better. As a result of this news, Quasar, together with Drax, go in search of Moondragon, bringing her to Mentor, who promptly murdered them!
Phylla and Drax than found themselves on a borderland called Oblivion, where the Quantum bands fell off Phyla's wrists, seeing as the bearer was now dead. Not long after, Phyla faced by her own demons but Drax sent them packing. They were joined by Maelstrom, who used Moondragon as bait to lure them for his master Oblivion, with the intent of using them to cross back over into reality. After his apparent defeat, Maelstrom agreed to lead them to Moondragon but instead led them to the Dragon of the Moon, where he said Moondragon was supposed to be, within the dragon that was regaining its strength after Ultron dispatched it back to Oblivion. Maelstrom however regained the upper hand once the Quantum bands re-bonded with him and he quickly encased Phyla and Drax, with the intent of feeding them to the Dragon in exchange for the Dragon using its energy to release Maelstrom from Oblivion.
Maelstrom dropped Phyla into the Dragon's mouth but after a short battle with Maelstrom, Phyla tore herself out of Dragon, while carrying Heather in her arms. With the Dragon dispatched, Quasar tried to return the bands to her but Phyla declined, stating that she had powers of her own. Together with Heather and Phyla, Drax returned to Mentor's place. Drax and Phyla rejoined the rest of Guardians of the Galaxy back on Knowhere, accompanied by Heather. Upon learning of the upcoming war between the Shi'ar Empire, with their new Emperor Vulcan, and the Kree, now led by the Inhuman's and their King Black Bolt, all of the Guardians reunited and made a plan to stop the aggressions before they destroyed the very fabric of reality.
War of Kings
Adam Warlock returned with Gamora to the Guardians and informed them of the War of Kings. Starlord and Rocket Raccoon decided the Guardians needed to be split into three teams to prevent the war from growing out of proportion. The three teams were; The Kree Team with Starlord, Bug, Gamora, Jack Flag and Martyr (Phylla-Vell), the The Shi'ar Team with Rocket Raccoon, Drax the Destroyer, Adam Warlock, Major Victory and Groot and The Coordination Team with Moondragon, Mantis and Cosmo the Spacedog. Drax was placed on the Shi'ar team because they required the brute force necessary to counteract Vulcan's destructive power. The Kree Team asked Blackbolt to stop the war, which he denied. The Shi'ar team then became separated from Warlock, who was transported on to a Shi'ar vessel and attacked by Vulcan. The rest of the Shi'ar Team worked with the Starjammers to free Lilandra Emperor Vulcan.
But negotiations soon failed and the team found itself in between a battle with the Inhumans and the Imperial Guard. The War of Kings ended with a massive fissure in space-time known as the Fault. To stop it's expansion, Adam Warlock overlapped the timestreams, which caused him to become Magus, subsequently attacking the team. Drax tried to rip out Magus' heart as he did Thanos, but Magus didn't have a heart and was able to shrug Drax off. Eventually, Magus was defeated, but at a massive cost to the team. Six members perished and Drax returned with the team to Knowhere, having paid a high price for their victory. Or so they were led to believe. Magus actually captured the fallen members who were later escaped. But during the escape they uncovered something long predicted - Drax's purpose in life was now renewed as Thanos came back from Death's realm.
The Thanos Imperative
It seemed that Thanos had been brought back for a purpose. The evil inhabitants of the Cancerverse, a twisted universe located on the other side of the Fault, were attempting to kill Death and turn all conquered universes into corrupted universes filled with life. Much to Drax's disagreement, Starlord formed a plan around Thanos and the team went into the Cancerverse.
Once in the Cancerverse, Drax became overwhelmed with his hatred and disgust for Thanos. Against his orders, Drax attacked Thanos and stuck a detonator to his chest, vaporizing Thanos to a skeleton. As Starlord argued with Drax for ruining their only hope of saving the universe, Thanos slowly and painfully reformed, having been barred from Death once again. Drax attacked a second time but this time Thanos did the vaporizing, claiming that his reasoning was not a personal issue of revenge.
Star-Lord and Nova held back Thanos long enough for the rift to the Cancerverse to close. Because nothing dies in the Cancerverse, Drax returned and continued to fight alongside his friends. Eventually, Nova would combine the power of the Cosmic Cube with his Nova force to open a gate back to their own dimension. Star-Lord, Drax, and accidentally, Thanos were able to return home, stranding Nova for now.
Powers & Abilities
After his death at the hands of Thanos, Kronos used his cosmic power to fuse Arthur Douglas' soul to a new body formed from Earth's soil. This body possessed a variety of super-human abilities. The Destroyer's body, while inhabited by Drax's spirit, was nearly invulnerable to all forms of physical injury. Drax's powers at this point included super strength, tremendous resilience, flight, and the ability to project concussive blasts of cosmic energy from his hands, as well as the ability to survive, and travel, at high speeds in outer space, as well hyperspace, without air, food, or water. Drax could harness his cosmic energy and project it through his arms as concussive blasts. The maximum amount of force Drax is able to project is unknown. However, he can project enough energy to shatter large, ferrous meteors. Drax also possessed the ability to sense the presence of Thanos across vast distances.
Second Return
When Drax was later restored, his physical might increased, but suffered severe mental disability in his new incarnation. Instead of his ability to sense Thanos across vast distances, Drax possessed the ability to sense when beings were in recent contact with Thanos, and a precognitive ability to sense when beings will be in contact with Thanos in the near future. Drax's strength was comparable to that of the Hulk, but lacking the latter's rage-fueled potential.
With the Power Gem, Drax was a truly unstoppable force with limitless strength. He subconsciously used the Power Gem to tap into it's power and grew stronger and stronger.
Current Powers
As of the 2006 " Annihilation" mini-series, Drax had again died and undergone a rebirth, appearing to have lost some of his strength and resilience, as well as his ability to fly and shoot cosmic energy blasts. However, his intellect returned to its original level and had taken a liking to using knives in battle. After his rebirth, he did display some psionic ability. He entered the mind of the human girl, Cammi, that was with him during his death and rebirth. He used her memories to reconstruct the events leading up to and following his death.
Drax has proven to have a superhuman olfactory senses. During the Annihilation event he was able to determine that Nova was a human like Cammi by sheer smell alone. Drax had also used this ability to recognize when weapons were about to be discharged in his area. In the Guardians of the Galaxy #5, he was asked if this acute sense had picked up any of the cloaked Skrulls.
In issue #4 of "Annihilation" Drax displayed an ability unseen in any of his previous incarnations; while in close proximity to Thanos' body, his own body emitted a strange, form-fitting aura. Shortly thereafter, he punched straight through the Thanos' chest with a single blow.
The full extent of Drax's powers after his most recent rebirth are unknown at this time.
Abilities
Drax is a more than proficient in combat, which was especially true in his original and more powerful incarnation. In Guardians of the Galaxy #5, Drax was said to have mastered the alien martial art form called "Dwi Theet". He used this to defeat Impact, a master in six different martial arts, with ease. In his normal life Arthur Douglas was skilled in playing the saxophone.
Strength levels
Drax's original form possessed superhuman strength, allowing him to lift (press) 40 tons. Following his fall and subsequent return, his strength increased to Class 100 level, allowing him to lift (press) 100 tons. With the Infinity Gem, his strength was raised even further, able to lift well in excess of 100 tons. As a result of his recent rebirth (shortly before Annihilation), Drax's strength appeared to have diminished somewhat, to what degree is unknown. The Marvel Power grid places his current strength at being able to lift over 75 tons and up to 100 tons.
Equipment
Drax currently carries a pair of knives made from unknown material. As a member of the Infinity Watch, Drax once wielded the Power Gem.
⚡ Happy 🎯 Heroclix 💫 Friday! 👽
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A year of the shows and performers of the Bijou Planks Theater.
Secret Identity: Arthur Sampson Douglas
Publisher: Marvel
First Appearance: The Invincible Iron Man #55 (February 1973)
Created by: Jim Starlin (writer and artist)
The performance relates the shorter version of the epic Ramayana Saga with dancers playing as Rama, Shinta (Sita), Lakshmana, Rahwana (Ravana), Hanoman (Hanuman), Sugriwa (Sugriva), and other characters. The storyline starts when Prince Rama wanders into the woods with his wife Shinta and brother Lakshmana. There, the giant Rahwana kidnaps Shinta and holds her in his palace. Rama then seeks help and sends Lakhsmana to find his friend Sugriwa, the King of the Monkey Kingdom. Sugriwa sends his commander the white monkey, by the name of Hanoman, to check on Shinta in Rahwana’s Palace.
A dramatic scene is portrayed when Hanoman is captured by Rahwana’s troops and put inside a circle of fire to burn him alive. Instead of burning to crisp, the white monkey warrior remains unharmed and breaks out only to burn Rahwana’s palace instead. Thus, began the battle between the two forces.
At first, Rahwana and his troops manage to overrun Rama. However, Sugriwa and Hanoman then come to Rama’s aid along with the rest of the monkey troops, defeat the evil king once and for all
Taken @Bali, Indonesia
For the best part of the last year, I have been posting shots of Kent churches on Twitter, to break up the torrent of horrible news relating to COVID, Brexit and our Dear Leader, and in doing so, I have discovered many churches I visited at the start of the project, needed to redone.
Goudhurst, is, apparently, the highest point in Kent, or so Jools tells me. I will just check that with Wikki: Hmm, it seems not. That is Betsom's Hill north of the M25 near to the border with London. Goudhurst is not even in the top ten.
I can confirm we approached the village along a long hill from a river valley, finally climbing up the narrow high street, getting round the parked cars and finding a space nearly big enough for the car near to the church.
On the other side of the road from the church, a series of very Kent houses and buildings, all decorated with pegtiles, in the Kent fashion, and to the south, the imposing structure of The Star and Eagle Hotel.
The church sits in it's large graveyard, pretty as a picture on a sunny summer's afternoon as on my first visit, but on a grey, late autumn afternoon, just as the light fades, it loses some of its charm.
The church itself is resplendent with it's honey-coloured stone, squat tower and spreading aisles on both sides.
There is a welcome notice on the door in the west end of the tower stating that the church is always open and all are indeed, welcome.
Its a fine touch.
Inside, it is light and spacious, so spacious to have to grand leather sofas in the nave, not sure if this is for glamping, or for some other reason, but they're doing no harm.
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Seen from afar Goudhurst is Kent's answer to Rye - a small hilltop village over which broods the lovely church. Its west tower, dating from the seventeenth century, is rather low, but the honey-coloured sandstone is particularly beautiful here. We enter the church through the tower, and are impressed by the way in which the width and height of the nave and its aisles combine to make such a noble structure. There are two remarkably fine wooden effigies dating from the sixteenth century, carved and painted and set into a purpose-built bay window. Nearby, in the south chapel, the walls are crammed with monuments and there are three brasses, one of which is covered by a stone canopy - not particularly grand but unexpected and functional.
www.kentchurches.info/church.asp?p=Goudhurst
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GOUDHURST
LIES the next parish southward from Marden. The northern part of it, as far southward as the stream formerly called Risebridge river, which flows from Bedgebury to Hope mill, and a smaller part likewise on the other side of it, adjoining to the rivulet called the Bewle westward, is in the hundred of Marden, and lower division of the lath of Scray; the rest of the parish southward of the first-mentioned stream, is in the hundred of West, alias Little Barnefield, and lath of Aylesford, comprehending the whole of that hundred. So much of this parish as is within the borough of Faircrouch, is in the hundred of Cranbrook; as much as is in the boroughs of Pattenden, Lilsden, Combwell, and Chingley or Bromley, is in the same hundred of West, alias Little Barnefield; and the residue is in the hundred of Marden. It lies wholly within the district of the Weald, and in the division of West Kent.
The borsholders of the boroughs of Highamden, Pattenden, and Hilsden, in this parish, are chosen at the court-leet holden for the manor of East Farleigh, and the inhabitants owe no service but to that manor; only a constable for the hundred of West Barnefield may be chosen out of such parts of them as lay within it for that hundred. The manor of Maidstone likewise extends into this parish, over lands as far southward as Rise-bridge.
THE PARISH OF GOUDHURST is very pleasantly situated, being interspersed on every side with frequent hill and dale. The trees in it are oak, of a large size, and in great plenty throughout it, as well in the woods, as broad hedge-rows and shaves round the fields. The lands are in general very fertile; the soil, like the adjoining parishes, is mostly a deep stiff clay; being heavy tillage land, but it has the advantage of a great deal of rich marle at different places, and in some few parts sand, with which the roads are in general covered; and in the grounds near Finchcocks, there is a gravel-pit, which is the only one, I believe, in this part of the county. There is much more pasture than arable land in it, the former being mostly fatting lands, bullocks fatted on them weighing in general from 120 to 130 stone. It is well watered with several streams in different parts of it, all which uniting with the Teis, flow in one channel, along the western side of this parish, towards the Medway. The eastern and southern parts of it are much covered with thick coppice wood, mostly of oak. The turnpike road from Maidstone over Cocksheath through Marden, leads through the upper part of this parish southward, dividing into two branches at Winchethill; that to the left goes on to Comborne, and leaving the town of Goudhurst a little to the right, joins the Cranbrooke road a little beyond it. That to the right, having taken into it a branch of the Woodgate road from Tunbridge, near Broadford-bridge, goes on to the town of Goudhurst, and thence eastward to Cranbrooke and Tenterden; and the great high road from Lamberhurst through Stonecrouch to Hawkhurst, and into Sussex, south-east, goes along the southern bounds of this parish.
The parish is about eight miles long and four broad. There are about three hundred houses in it, and somewhat more than five inhabitants to a house. It is very healthy; sixty years of age being esteemed, if not the prime, at least the middle age of life; the inhabitants of these parts being in great measure untainted with the vices and dissipation too frequently practised above the hill.
There are two heaths or commons here; the one called Pyles-health, and the other Killdown, in West Barnefield hundred.
THE TOWN, or village of Goudhurst, stands in the hundred of Marden, about half a mile within the lower or southern bounds of it, on an hill, commanding an extensive view of the country all around it. It is not paved, but is built on the sides of five different roads which unite at a large pond in the middle of it. The houses are mostly large, antient and well-timbered, like the rest of those in this neighbourhood, one of them, called Brickwall, belongs to the Rev. Mr. Thomas Bathurst. Within memory there were many clothiers here, but there are none now. There is some little of the woolstapling business yet carried on.
On the summit of the hill, on which the town stands, is the church, a conspicuous object to the neighbouring country, and near it was the marketplace, which was pulled down about the year 1650, and the present small one built lower down, at the broad place in the town near the pond. The market was held on a Wednesday weekly, for cattle, provisions, &c. till within memory; it is now entirely disused, there is a fair held yearly in the town, upon the day of the assumption of our lady, being August 26, for cattle, hardware, toys, &c. This market and fair were granted in the year of king Richard II. to Joane, widow of Roger de Bedgebury, the possessors of which estate claim at this time the privilege of holding them, by a yearly rent to the manor of Marden.
At the hamlet of Stonecrouch is a post-office of very considerable account, its district extending to Goudhurst, Cranbrooke, Tenterden, Winchelsea, Rye, and Hastings, and all the intermediate and adjoining places, to which letters are directed by this Stonecrouch bag.
ALMOST adjoining to the town eastward, on the road leading to Tenterden, there is A HAMLET, called LITTLE GOUDHURST, in which there is an antient seat, called TAYWELL, which for many generations was possessed by a family of the name of Lake, who bore for their arms, Sable, a bend between six crosscroslets, fitchee, argent. In the north isle of this church, under which is a vault, in which this family lie buried, there is a marble, on which is a descent of them. The last of them, Thomas Lake, esq. barrister-at-law, resided here, but dying without issue male, his daughters and coheirs became possessed of it; one of whom married Maximilian Gott, esq. and the other Thomas Hussey, esq. whose son Edward Hussey, esq. of Scotney, now possesses the entire see of this estate, which is demised for a long term of years to Mr. Olive, who has almost rebuilt it, and resides in it.
AT A SMALL DISTANCE southward from the abovementioned seat, is another, called TRIGGS, which was for several descents the residence of the Stringers, a family of good account in the different parts of this county. John Stringer, esq. son of Edward Stringer, of Biddenden, by Phillis his wife, daughter of George Holland, gent. resided here in king Charles I.'s reign, and married Susanna, daughter of Stephen Streeter, of Goudhurst, by whom he had Stephen, of Goudhurst; John, gent. of Ashford, who left a daughter and heir Mary, married to Anthony Irby, esq. Edward and Thomas, both of Goudhurst; the latter left two sons. Thomas and Edward, and a daughter Catherine, who married William Belcher, M. D. by whom the had Stringer Belcher, and other children. The Stringers bore for their arms, Per chevron, or, and sable, in chief two eagles displayed of the second, in the base a fleur de lis of the first.
Stephen Stringer, the eldest son of John, resided at Triggs in the reign of king Charles II. and was succeeded in it by his second son Stephen Stringer, esq. who kept his shrievalty here in the 6th year of queen Anne. He died without male issue, leaving by Jane his wife, daughter of John Austen, esq. of Broadford, four daughters his coheirs, Jane, married to Thomas Weston, of Cranbrooke; Hannah to William Monk, of Buckingham. in Sussex, whose eldest daughter and coheir married Thomas Knight, esq. of Godmersham; Elizabeth married Edward Bathurst, esq. of Finchcocks, and Anne married John Kirril, esq. of Sevenoke. (fn. 1) This seat was afterwards alienated to Francis Austen, esq. of Sevenoke, whose son Francis Mottley Austen, esq. of Sevenoke, is the present owner of it.
THE MANOR OF MARDEN claims over the greatest part of this parish; part of it, being the dens beforementioned, are within the manor of East Farleigh, and the remaining part, called Wincehurst-den, is within the manor of Gillingham, near Chatham. Although that part of this parish which lies within the hundred of West Barnefield, being the most southern part of it, contains those places which are of, by far, the greatest note in it, yet, for the sake of regularity in my description, I shall begin with those in the hundred of Marden, partly already described, and having finished that, proceed next to the hundred of West Barnefield, and the matters worthy of notice in it.
BOKINFOLD is a manor of large extent, situated in the hundred of Marden, having formerly a large park and demesnes belonging to it, which extended into the parishes of Brenchley, Horsemonden, Yalding, Marden, and Goudhurst, the house of it being situated in that of Yalding, in the description of which parish the reader will find an ample account of the former state and possessors of it. (fn. 2) It will, therefore, be sufficient to mention here, in addition to it, that the whole of this manor coming at length into the possession of Sir Alexander Colepeper. He in the 3d year of queen Elizabeth levied a fine of it, and three years afterwards alienated that part of this manor, and all the demesnes of it which lay in Brenchley, Horsemonden, Yalding, and Marden, to Roger Revell, as has been mentioned under the parish of Yalding, and THE REMAINDER OF IT in this parish, held of the manor of Marden, to Sharpeigh, whose descendant Stephen Sharpeigh passed that part of it away in 1582, to Richard Reynolds, whose son and heir John Reynolds, about the 41st year of queen Elizabeth, conveyed it to Richard Eliot, and he, about the year 1601, alienated it to Thomas Girdler, who the next year sold it to John Reynolds, and he, in the 5th year of king James, transmitted it to John Beale, who, about 1609, passed it away to John Harleston, of Ickham, and he settled it by will on Richard Harleston, who in like manner devised it to his kinsman Richard Bishop, and he, soon after the death of king Charles I. sold it to Mr. Stephen Stringer, of Triggs, in Goudhurst, whose son, of the same name, was sheriff anno 6 queen Anne, and left five daughters his coheirs, of whom Elizabeth, the third, married Edward Bathurst, esq. of Finchcocks, and on the division of their inheritance, he, in her right, became possessed of this manor. He died in 1772, upon which this estate came to his son, the Rev. Thomas Bathurst, rector of Welwyn, in Hertfordshire, the present owner of it. A court baron is regularly held for this manor.
In 1641 the archbishop collated Richard Amhurst, clerk, to the free chapels of Bockinfold and Newsted annexed, in the archdeaconry of Canterbury, then vacant and of his patronage. (fn. 3)
COMBORNE is an estate, situated in the northernmost part of this parish, adjoining to Winchet-hill, in the hundred of Marden likewise; which place of Winchet-hill was antiently the original seat in this county, of the family of Roberts, of Glassenbury.
An ancestor of this family, William Rookherst, a gentleman of Scotland, left his native country, and came into England in the 3d year of king Henry I. and had afterwards the surname of Roberts, having purchased lands at Winchet-hill, on which he built himself a mansion, calling it Rookherst, after himself. This place came afterwards to be called Ladiesden Rokehurst, alias Curtesden, and continued the residence of this family till the reign of king Richard II. when Stephen Roberts, alias Rookherst, marrying Joane, the daughter and heir of William Tilley, of Glassenbury, removed thither, and the remains of their residence here are so totally effaced, as to be known only by the family evidences, and the report of the neighbourhood.
But their estate at Winchet-hill continued several generations afterwards in their descendants, till it was at length alienated to one of the family of Maplesden, of Marden, in whose descendants this estate, together with that of Comborne adjoining, continued down to Edward Maplesden; esq. of the Middle Temple, who died in 1755, s. p. and intestate. Upon which they descended to Alexander Courthope, esq. of Horsemonden, the son of his sister Catherine, and to Charles Booth, esq. the grandson of his sister Anne, as his coheirs in gavelkind, and on a partition of those estates between them, Winchet-hill was allotted to Charles Booth, esq. afterwards Sir Charles Booth, of Harrietsham-place, who died possessed of it, s. p. in 1795, and his devisees, for the purposes of his will, are now in the possession of it; but Comborne was allotted to Alexander Courthope, esq. since deceased, whose nephew John Cole, esq. now possesses it.
FINCHCOCKS is a feat in this parish, situated within the hundred of Marden, in that angle of it which extends south-westward below Hope mill, and is likewise within that manor. It was formerly of note for being the mansion of a family of the same surname, who were possessed of it as early as the 40th year of Henry III. They were succeeded in it by the family of Horden, of Horden, who became proprietors of it by purchase in the beginning of king Henry VI.'s reign, one of whom was Edward Horden, esq. clerk of the green cloth to king Edward VI. queen Mary, and queen Elizabeth, who had, for some considerable service to the crown, the augmentation of a regal diadem, added to his paternal coat by queen Elizabeth. He left two daughters his coheirs, Elizabeth, married to Mr. Paul Bathurst, of Bathurst-street, in Nordiam, and Mary to Mr. Delves, of Fletchings, who had Horden for his share of the inheritance, as the other had this of Finchcocks. He was descended from Laurence Bathurst, of Canterbury, who held lands there and in Cranbrooke, whose son of the same name, left three sons, of whom Edward, the eldest, was of Staplehurst, and was ancestor of the Bathursts, of Franks, in this county, now extinct, (fn. 4) of the earls Bathurst, and those of Clarenden-park, in Wiltshire, and Lydney, in Gloucestershire; Robert Bathurst, the second, was of Horsemonden; and John, the third son, was ancestor of the Bathursts, of Ockham, in Hampshire. Robert Bathurst, of Horsemonden above-mentioned, by his first wife had John, from whom came the Bathursts, of Lechlade, in Gloucestershire, and baronets; and Paul, who was of Nordiam, and afterwards possessor of Finchcocks, from whose great-grandson William, who was a merchant in London, descended the Bathursts, of Edmonton, in Middlesex. By his second wife he had John, who was of Goudhurst, ancestor of the Bathursts, of Richmond, in Yorkshire. In the descendants of Paul Bathurst before-mentioned, this seat continued down to Thomas Bathurst, esq. who by his will devised this seat and estate to his nephew Edward, only son of his younger brother William, of Wilmington, who leaving his residence there on having this seat devised to him, removed hither, and rebuilt this seat, at a great expence, in a most stately manner. He resided here till his death in 1772, having been twice married, and leaving several children by each of his wives. By his first wife Elizabeth, third daughter and coheir of Stephen Stringer, esq. of Triggs, he had three sons, Edward, who left a daughter Dorothy, now unmarried, and John and Thomas, both fellows of All Souls college, in Oxford, the latter of whom is now rector of Welwyn, in Hertfordshire. Before his death he conveyed this seat and estate by sale to his son by his second wife, Mr. Charles Bathurst, who on his decease in 1767, s. p. devised it by will to his brother, the Rev. Mr. Richard Bathurst, now of Rochester, the present possessor of it. This branch of the family of Bathurst. bore for their arms the same coat as those of Franks, in this county, and those of Cirencester, Lydney, and Clarendon, viz. Sable, two bars, ermine, in chief three crosses pattee, or, with a crescent for difference; but with a different crest, viz. Party per fess, and pale, a demi wolf argent, and sable, holding a regal crown, or; which I take to be that borne by Edward Horden, whose heir Paul Bathurst, their ancestor, married, and whose coat of arms they likewise quartered with their own.
¶AT NO GREAT DISTANCE from Finchcocks, in the same hundred, lies a capital messuage, called RISEDEN, alias GATEHOUSE, which formerly belonged to a family named Sabbe, one of whom, Simon Sabbe, sold it, before the middle of the last century, to Mr. Robert Bathurst, from whom it descended down, with an adjoining estate, called TRILLINGHERST, to another Robert Bathurst, who died in 1731, and lies buried in this church, whose daughter Mary sold them both to Sir Horace Mann, bart. the present possessor of them.
Korean cuisine has evolved through centuries of social and political change. Originating from ancient agricultural and nomadic traditions in the Korean peninsula and southern Manchuria, Korean cuisine has evolved through a complex interaction of the natural environment and different cultural trends.
Korean cuisine is largely based on rice, vegetables, and meats. Traditional Korean meals are noted for the number of side dishes (반찬; banchan) that accompany steam-cooked short-grain rice. Kimchi is almost always served at every meal. Commonly used ingredients include sesame oil, doenjang (fermented bean paste), soy sauce, salt, garlic, ginger, pepper flakes, gochujang (fermented red chili paste) and cabbage.
FOOD
GRAINS
Grains have been one of the most important staples of the Korean diet. Early myths of the foundations of various kingdoms in Korea center on grains. One foundation myth relates to Jumong, who received barley seeds from two doves sent by his mother after establishing the kingdom of Goguryeo. Yet another myth speaks of the three founding deities of Jeju Island, who were to be wed to the three princesses of Tamna; the deities brought seeds of five grains which were the first seeds planted, which in turn became the first instance of farming.
During the pre-modern era, grains such as barley and millet were the main staples and were supplemented by wheat, sorghum, and buckwheat. Rice is not an indigenous crop to Korea, and millet was likely the preferred grain before rice was cultivated. Rice became the grain of choice during the Three Kingdoms period, particularly in the Silla and Baekje Kingdoms in the southern regions of the peninsula. Rice was such an important commodity in Silla that it was used to pay taxes. The Sino-Korean word for "tax" is a compound character that uses the character for the rice plant. The preference for rice escalated into the Joseon period, when new methods of cultivation and new varieties emerged that would help increase production.
As rice was prohibitively expensive when it first came to Korea, the grain was likely mixed with other grains to "stretch" the rice; this is still done in dishes such as boribap (rice with barley) and kongbap (rice with beans). White rice, which is rice with the bran removed, has been the preferred form of rice since its introduction into the cuisine. The most traditional method of cooking the rice has been to cook it in an iron pot called a sot (솥) or musoe sot (무쇠솥). This method of rice cookery dates back to at least the Goryeo period, and these pots have even been found in tombs from the Silla period. The sot is still used today, much in the same manner as it was in the past centuries.
Rice is used to make a number of items, outside of the traditional bowl of plain white rice. It is commonly ground into a flour and used to make rice cakes called tteok in over two hundred varieties. It is also cooked down into a congee (juk), or gruel (mieum) and mixed with other grains, meat, or seafood. Koreans also produce a number of rice wines, both in filtered and unfiltered versions.
LEGUMES
Legumes have been significant crops in Korean history and cuisine according to earliest preserved legumes found in archaeological sites in Korea. The excavation at Okbang site, Jinju, South Gyeongsang province indicates soybeans were cultivated as a food crop circa 1000–900 BCE. They are made into tofu (dubu), while soybean sprouts are sauteed as a vegetable (kongnamul) and whole soybeans are seasoned and served as a side dish. They are also made into soy milk, which is used as the base for the noodle dish called kongguksu. A byproduct of soy milk production is okara (kongbiji), which is used to thicken stews and porridges.
Mung beans are commonly used in Korean cuisine, where they are called nokdu (녹두, literally "green bean"). Mung bean sprouts, called sukju namul, are often served as a side dish, blanched and sautéed with sesame oil, garlic, and salt. Ground mung beans are used to make a porridge called nokdujuk, which is eaten as a nutritional supplement and digestive aid, especially for ill patients.
Cultivation of azuki beans dates back to ancient times according to an excavation from Odong-ri, Hoeryong, North Hamgyong Province, which is assumed to be that of Mumun period (approximately 1500-300 BCE).
MEAT
In antiquity, most meat in Korea was likely obtained through hunting and fishing. Ancient records indicate rearing of livestock began on a small scale during the Three Kingdoms period. Meat was consumed roasted or in soups or stews during this period. Those who lived closer to the oceans were able to complement their diet with more fish, while those who lived in the interior had a diet containing more meat.
BEEF
Beef is the most prized of all, with the cattle holding an important cultural role in the Korean home. Beef is prepared in numerous ways today, including roasting, grilling (gui) or boiling in soups. Beef can also be dried into jerky, as with seafood, called respectively yukpo and eopo.
The cattle were valuable draught animals, often seen as equal to human servants, or in some cases, members of the family. Cattle were also given their own holiday during the first 'cow' day of the lunar New Year. The importance of cattle does not suggest Koreans ate an abundance of beef, however, as the cattle were valued as beasts of burden and slaughtering one would create dire issues in farming the land. Pork and seafood were consumed more regularly for this reason. The Buddhist ruling class of the Goryeo period forbade the consumption of beef. The Mongols dispensed with the ban of beef during the 13th century, and they promoted the production of beef cattle. This increased production continued into the Joseon period, when the government encouraged both increased quantities and quality of beef. Only in the latter part of the 20th century has beef become regular table fare.
CHICKEN
Chicken has played an important role as a protein in Korean history, evidenced by a number of myths. One myth tells of the birth of Kim Alji, founder of the Kim family of Gyeongju being announced by the cry of a white chicken. As the birth of a clan's founder is always announced by an animal with preternatural qualities, this myth speaks to the importance of chicken in Korean culture. Chicken is often served roasted or braised with vegetables or in soups. All parts of the chicken are used in Korean cuisine, including the gizzard, liver, and feet. Young chickens are braised with ginseng and other ingredients in medicinal soups eaten during the summer months to combat heat called samgyetang.
PORK
Pork has also been another important land-based protein for Korea. Records indicate pork has been a part of the Korean diet back to antiquity, similar to beef.
A number of foods have been avoided while eating pork, including Chinese bellflower (doraji, 도라지) and lotus root (yeonn ppuri, 연뿌리), as the combinations have been thought to cause diarrhea. All parts of the pig are used in Korean cuisine, including the head, intestines, liver, kidney and other internal organs. Koreans utilize these parts in a variety of cooking methods including steaming, stewing, boiling and smoking. Koreans especially like to eat grilled pork belly, which is called samgyeopsal (삼겹살).
FISH AND SEAFOOD
Fish and shellfish have been a major part of Korean cuisine because of the oceans bordering the peninsula. Evidence from the 12th century illustrates commoners consumed a diet mostly of fish and shellfish, such as shrimp, clams, oysters, abalone, and loach, while sheep and hogs were reserved for the upper class.
Both fresh and saltwater fish are popular, and are served raw, grilled, broiled, dried or served in soups and stews. Common grilled fish include mackerel, hairtail, croaker and Pacific herring. Smaller fish, shrimp, squid, mollusks and countless other seafood can be salted and fermented as jeotgal. Fish can also be grilled either whole or in fillets as banchan. Fish is often dried naturally to prolong storing periods and enable shipping over long distances. Fish commonly dried include yellow corvina, anchovies (myeolchi) and croaker. Dried anchovies, along with kelp, form the basis of common soup stocks.
Shellfish is widely eaten in all different types of preparation. They can be used to prepare broth, eaten raw with chogochujang, which is a mixture of gochujang and vinegar, or used as a popular ingredient in countless dishes. Raw oysters and other seafood can be used in making kimchi to improve and vary the flavor. Salted baby shrimp are used as a seasoning agent, known as saeujeot, for the preparation of some types of kimchi.
VEGETABLES
Korean cuisine uses a wide variety of vegetables, which are often served uncooked, either in salads or pickles, as well as cooked in various stews, stir-fried dishes, and other hot dishes. Commonly used vegetables include Korean radish, napa cabbage, cucumber, potato, sweet potato, spinach, bean sprouts, scallions, garlic, chili peppers, seaweed, zucchini, mushrooms and lotus root. Several types of wild greens, known collectively as chwinamul (such as Aster scaber), are a popular dish, and other wild vegetables such as bracken fern shoots (gosari) or Korean bellflower root (doraji) are also harvested and eaten in season. Medicinal herbs, such as ginseng, reishi, wolfberry, Codonopsis pilosula, and Angelica sinensis, are often used as ingredients in cooking, as in samgyetang.
MEDICINAL FOODS
Medicinal food (boyangshik) is a wide variety of specialty foods prepared and eaten for medicinal purposes, especially during the hottest 30-day period in the lunar calendar, called sambok. Hot foods consumed are believed to restore ki, as well as sexual and physical stamina lost in the summer heat Commonly eaten boyangshik include: ginseng, chicken, black goat, abalone, eel, carp, beef bone soups, pig kidneys and dog.
DOG MEAT
Dog Meat is far less popular today than it used to be in the past, being viewed largely as a kind of health tonic rather than as a diet staple,[citation needed] especially amongst the younger generations who view dogs only as pets and service animals. That said, historically the consumption of dog meat can be traced back to antiquity. Dog bones were excavated in a neolithic settlement in Changnyeong, South Gyeongsang Province. A wall painting in the Goguryeo tombs complex in South Hwanghae Province, a UNESCO World Heritage site which dates from 4th century AD, depicts a slaughtered dog in a storehouse (Ahn, 2000). The Balhae people also enjoyed dog meat, and the Koreans' appetite for canine cuisine seems to have come from that era.
Koreans have distinguished Chinese terms for dog "견; 犬", which refers to pet dogs, feral dogs, and wolves from the Chinese term "구; 狗," which is used specifically to indicate dog meat. "Hwangu" has been considered better for consumption than "Baekgu" (White dog) and "Heukgu" (Black dog).
Around 1816, Jeong Hak-yu, the second son of Jeong Yak-yong, a prominent politician and scholar of the Joseon dynasty at the time, wrote a poem called Nongga Wollyeongga (농가월령가). This poem, which is an important source of Korean folk history, describes what ordinary Korean farming families did in each month of the year. In the description of the month of August the poem tells of a married woman visiting her birth parents with boiled dog meat, rice cake, and rice wine, thus showing the popularity of dog meat at the time (Ahn, 2000; Seo, 2002). Dongguk Sesigi (동국세시기), a book written by Korean scholar Hong Seok-mo in 1849, contains a recipe for Bosintang including a boiled dog, green onion, and red chili pepper powder.
According to one survey conducted in 2006, dog meat is the 4th most commonly consumed meat within South Korea.
GINSENG CHICKEN SOUP (SAMGYETANG)
Samgyetang is a hot chicken soup to boost your energy in the hot summer season. It is made with a young whole chicken stuffed with ginseng, garlic and sweet rice. Samgyetang is a Koreans' favorite energizing food and it is common to have it on sambok(삼복) days; Chobok(초복), Jungbok(중복) and Malbok(말복) which are believed to be the hottest days in Korea.
SOUPS AND STEWS
Soups are a common part of any Korean meal. Unlike other cultures, in Korean culture, soup is served as part of the main course rather than at the beginning or the end of the meal, as an accompaniment to rice along with other banchan. Soups known as guk are often made with meats, shellfish and vegetables. Soups can be made into more formal soups known as tang, often served as the main dish of the meal. Jjigae are a thicker, heavier seasoned soups or stews.
SOME POPULAR TYPES OF SOUPS
- Malgeunguk (맑은국), are flavored with ganjang. Small amounts of long boiled meat may be added to the soup, or seafood both fresh and dried may be added, or vegetables may be the main component for the clear soup.
- Tojangguk (토장국) are seasoned with doenjang. Common ingredients for tojang guk include seafood such as clams, dried anchovies, and shrimp. For a spicier soup, gochujang is added.
- Gomguk (곰국) or gomtang (곰탕), and they are made from boiling beef bones or cartilage. Originating as a peasant dish, all parts of beef are used, including tail, leg and rib bones with or without meat attached; these are boiled in water to extract fat, marrow, and gelatin to create a rich soup. Some versions of this soup may also use the beef head and intestines. The only seasoning generally used in the soup is salt.
- Naengguk (냉국), which are cold soups generally eaten during the summer months to cool the diner. A light hand is usually used in the seasoning of these soups usually using ganjang and sesame oil.
Stews are referred to as jjigae, and are often a shared side dish. Jjigae is often both cooked and served in the glazed earthenware pot (ttukbaegi) in which it is cooked. The most common version of this stew is doenjang jjigae, which is a stew of soybean paste, with many variations; common ingredients include vegetables, saltwater or freshwater fish, and tofu. The stew often changes with the seasons and which ingredients are available. Other common varieties of jjigae contain kimchi (kimchi jjigae) or tofu (sundubu jjigae).
KIMCHI
Kimchi refers to often fermented vegetable dishes usually made with napa cabbage, Korean radish, or sometimes cucumber, commonly fermented in a brine of ginger, garlic, scallions, and chili pepper. There are endless varieties with regional variations, and it is served as a side dish or cooked into soups and rice dishes. Koreans traditionally make enough kimchi to last for the entire winter season, as fermented foods can keep for several years. These were stored in traditional Korean mud pots known as Jangdokdae although with the advent of refrigerators, special Kimchi freezers and commercially produced kimchi, this practice has become less common. Kimchi is packed with vitamin A, thiamine B1, riboflavin B2, calcium, and iron. Its main benefit though is found in the bacteria lactobacilli; this is found in yogurt and fermented foods. This bacteria helps with digestion. South Koreans eat an average of 40 pounds of Kimchi each year.
NOODLES
Noodles or noodle dishes in Korean cuisine are collectively referred to as guksu in native Korean or myeon in hanja. While noodles were eaten in Korea from ancient times, productions of wheat was less than other crops, so wheat noodles did not become a daily food until 1945. Wheat noodles (milguksu) were specialty foods for birthdays, weddings or auspicious occasions because the long and continued shape were thought to be associated with the bliss for longevity and long-lasting marriage.
In Korean traditional noodle dishes are onmyeon or guksu jangguk (noodles with a hot clear broth), naengmyeon (cold buckwheat noodles), bibim guksu (cold noodle dish mixed with vegetables), kalguksu (knife-cut noodles), kongguksu (noodles with a cold soybean broth), japchae (cellophane noodles made from sweet potato with various vegetables) and others. In royal court, baekmyeon (literally "white noodles") consisting of buckwheat noodles and pheasant broth, was regarded as the top quality noodle dish. Naengmyeon with a cold soup mixed with dongchimi (watery radish kimchi) and beef brisket broth was eaten in court during summer.
- Jajangmyeon, a staple Koreanized Chinese noodle dish, is extremely popular in Korea as fast, take-out food. It is made with a black bean sauce usually fried with diced pork or seafood and a variety of vegetables, including zucchini and potatoes. It is popularly ordered and delivered, like Chinese take-out food in other parts of the world.
- Ramyeon refers to Korean instant noodles similar to ramen.
BANCHAN
Banchan is a term referring collectively to side dishes in Korean cuisine. Soups and stews are not considered banchan.
Gui are grilled dishes, which most commonly have meat or fish as their primary ingredient, but may in some cases also comprise grilled vegetables or other vegetable ingredients. At traditional restaurants, meats are cooked at the center of the table over a charcoal grill, surrounded by various banchan and individual rice bowls. The cooked meat is then cut into small pieces and wrapped with fresh lettuce leaves, with rice, thinly sliced garlic, ssamjang (a mixture of gochujang and dwenjang), and other seasonings. The suffix gui is often omitted in the names of meat-based gui such as galbi, the name of which was originally galbi gui.
- List of grilled dishes commonly found in Korean cuisine
Jjim and seon (steamed dishes) are generic terms referring to steamed or boiled dishes in Korean cuisine. However, the former is made with meat or seafood-based ingredients marinated in gochujang or ganjang while seon is made with vegetable stuffed with fillings.
- List of steamed dishes commonly found in Korean cuisine
Hoe (raw dishes): although the term originally referred to any kind of raw dish, it is generally used to refer to saengseonhweh (생선회, raw fish dishes). It is dipped in gochujang, or soy sauce with wasabi, and served with lettuce or perilla leaves.
- List of raw dishes commonly found in Korean cuisine
Jeon (or buchimgae) are savory pancakes made from various ingredients. Chopped kimchi or seafood is mixed into a wheat flour-based batter, and then pan fried. This dish tastes best when it is dipped in a mixture of soy sauce, vinegar, and red pepper powder.
- List of jeon dishes commonly found in Korean cuisine
Namul may be used to refer to either saengchae (생채, literally "fresh vegetables") or sukchae (숙채, literally "heated vegetables"), although the term generally indicates the latter. Saengchae is mostly seasoned with vinegar, chili pepper powder and salt to give a tangy and refreshing taste. On the other hand, sukchae (숙채) is blanched and seasoned with soy sauce, sesame oil, chopped garlic, or sometimes chili pepper powder.
- List of namul dishes commonly found in Korean cuisine
Anju (side dishes accompanying alcoholic beverages)
Anju is a general term for a Korean side dish consumed with alcohol. Some examples of anju include steamed squid with gochujang, assorted fruit, dubu kimchi (tofu with kimchi), peanuts, odeng/ohmuk, sora (소라) (a kind of shellfish popular in street food tents), and nakji (small octopus). Soondae is also a kind of anju, as is samgyeopsal, or dwejigalbi, or chicken feet. Most Korean foods may be served as anju, depending on availability and the diner's taste. However, anju is considered different from the banchan served with a regular Korean meal. Jokbal is pig's leg served with saeujeot (salted fermented shrimp sauce).
BEVERAGES
NONALCOHOLICBEVERAGES
All Korean traditional nonalcoholic beverages are referred to as eumcheong or eumcheongnyu (음청류 飮淸類) which literally means "clear beverages". According to historical documents regarding Korean cuisine, 193 items of eumcheongnyu are recorded. Eumcheongnyu can be divided into the following categories: tea, hwachae (fruit punch), sikhye (sweet rice drink), sujeonggwa (persimmon punch), tang (탕, boiled water), jang (장, fermented grain juice with a sour taste), suksu (숙수, beverage made of herbs), galsu (갈수, drink made of fruit extract, and Oriental medicine), honeyed water, juice and milk by their ingredient materials and preparation methods. Among the varieties, tea, hwachae, sikhye, and sujeonggwa are still widely favored and consumed; however, the others almost disappeared by the end of the 20th century.
In Korean cuisine, tea, or cha, refers to various types of herbal tea that can be served hot or cold. Not necessarily related to the leaves, leaf buds, and internodes of the Camellia sinensis plant, they are made from diverse substances, including fruits (e.g. yujacha), flowers (e.g. gukhwacha), leaves, roots, and grains (e.g. boricha, hyeonmi cha) or herbs and substances used in traditional Korean medicine, such as ginseng (e.g. Insam cha) and ginger (e.g. saenggang cha).
ALCOHOLIC BEVERAGES
While soju is the best known liquor, there are well over 100 different alcoholic beverages, such as beers, rice and fruit wines, and liquors produced in South Korea as well as a sweet rice drink. The top-selling domestic beers (the Korean term for beer being maekju) are lagers, which differ from Western beers in that they are brewed from rice, rather than barley. Consequently, Korean beers are lighter, sweeter and have less head than their Western counterparts. The South Korean beer market is dominated by the two major breweries: Hite and OB. Taedonggang is a North Korean beer produced at a brewery based in Pyongyang since 2002. Microbrewery beers and bars are growing in popularity after 2002.
Soju is a clear spirit which was originally made from grain, especially rice, and is now also made from sweet potatoes or barley. Soju made from grain is considered superior (as is also the case with grain vs. potato vodka). Soju is around 22% ABV, and is a favorite beverage of hard-up college students, hard-drinking businessmen, and blue-collar workers.
Yakju is a refined pure liquor fermented from rice, with the best known being cheongju. Takju is a thick unrefined liquor made with grains, with the best known being makgeolli, a white, milky rice wine traditionally drunk by farmers.
In addition to the rice wine, various fruit wines and herbal wines exist in Korean cuisine. Acacia, maesil plum, Chinese quince, cherry, pine fruits, and pomegranate are most popular. Majuang wine (a blended wine of Korean grapes with French or American wines) and ginseng-based wines are also available
SWEETS
Traditional rice cakes, tteok and Korean confectionery hangwa are eaten as treats during holidays and festivals. Tteok refers to all kinds of rice cakes made from either pounded rice (메떡, metteok), pounded glutinous rice (찰떡, chaltteok), or glutinous rice left whole, without pounding. It is served either filled or covered with sweetened mung bean paste, red bean paste, mashed red beans, raisins, a sweetened filling made with sesame seeds, sweet pumpkin, beans, jujubes, pine nuts or honey). Tteok is usually served as dessert or as a snack. Among varieties, songpyeon is a chewy stuffed tteok served at Chuseok. Honey or another soft sweet material such as sweetened sesame or black beans are used as fillings. Pine needles can be used for imparting flavor during the steaming process. Yaksik is a sweet rice cake made with glutinous rice, chestnuts, pine nuts, jujubes, and other ingredients, while chapssaltteok is a tteok filled with sweet bean paste.
On the other hand, hangwa is a general term referring to all types of Korean traditional confectionery. The ingredients of hahngwa mainly consist of grain flour, honey, yeot, and sugar, or of fruit and edible roots. Hangwa is largely divided into yumilgwa (fried confectionery), suksilgwa, jeonggwa, gwapyeon, dasik (tea food) and yeot. Yumilgwa is made by stir frying or frying pieces of dough, such as maejakgwa and yakgwa. Maejakgwa is a ring-shaped confection made of wheat flour, vegetable oil, cinnamon, ginger juice, jocheong, and pine nuts, while yakgwa, literally "medicinal confectionery", is a flower-shaped biscuit made of honey, sesame oil and wheat flour.
Suksilgwa is made by boiling fruits, ginger, or nuts in water, and then forming the mix into the original fruit's shape, or other shapes. Gwapyeon is a jelly-like confection made by boiling sour fruits, starch, and sugar. Dasik, literally "eatery for tea", is made by kneading rice flour, honey, and various types of flour from nuts, herbs, sesame, or jujubes. Jeonggwa, or jeongwa, is made by boiling fruits, plant roots and seeds in honey, mulyeot (물엿, liquid candy) or sugar. It is similar to marmalade or jam/jelly. Yeot is a Korean traditional candy in liquid or solid form made from steamed rice, glutinous rice, glutinous kaoliang, corn, sweet potatoes or mixed grains. The steamed ingredients are lightly fermented and boiled in a large pot called sot (솥) for a long time.
REGIONAL AND VARIANT CUISINES
Korean regional cuisines (Korean: hyangto eumsik, literally "native local foods") are characterized by local specialties and distinctive styles within Korean cuisine. The divisions reflected historical boundaries of the provinces where these food and culinary traditions were preserved until modern times.
Although Korea has been divided into two nation-states since 1948 (North Korea and South Korea), it was once divided into eight provinces (paldo) according to the administrative districts of the Joseon Dynasty. The northern region consisted of Hamgyeong Province, Pyeongan Province and Hwanghae Province. The central region comprised Gyeonggi Province, Chungcheong Province, and Gangwon Province. Gyeongsang Province and Jeolla Province made up the southern region.
Until the late 19th century, transportation networks were not well developed, and each provincial region preserved its own characteristic tastes and cooking methods. Geographic differences are also reflected by the local specialty foodstuffs depending on the climate and types of agriculture, as well as the natural foods available. With the modern development of transportation and the introduction of foreign foods, Korean regional cuisines have tended to overlap and integrate. However, many unique traditional dishes in Korean regional cuisine have been handed down through the generations.
BUDDHIST CUISINE
Korean temple cuisine originated in Buddhist temples of Korea. Since Buddhism was introduced into Korea, Buddhist traditions have strongly influenced Korean cuisine, as well. During the Silla period (57 BCE – 935 CE), chalbap (찰밥, a bowl of cooked glutinous rice) yakgwa (a fried dessert) and yumilgwa (a fried and puffed rice snack) were served for Buddhist altars and have been developed into types of hangwa, Korean traditional confectionery. During the Goryeo Dynasty, sangchu ssam (wraps made with lettuce), yaksik, and yakgwa were developed, and since spread to China and other countries. Since the Joseon Dynasty, Buddhist cuisine has been established in Korea according to regions and temples.
On the other hand, royal court cuisine is closely related to Korean temple cuisine. In the past, when the royal court maids, sanggung, who were assigned to Suragan (hangul: 수라간; hanja: 水剌間; the name of the royal kitchen), where they prepared the king's meals, became old, they had to leave the royal palace. Therefore, many of them entered Buddhist temples to become nuns. As a result, culinary techniques and recipes of the royal cuisine were integrated into Buddhist cuisine.
VEGETARIAN CUISINE
Vegetarian cookery in Korea may be linked to the Buddhist traditions that influenced Korean culture from the Goryeo dynasty onwards. There are hundreds of vegetarian restaurants in Korea, although historically they have been local restaurants that are unknown to tourists. Most have buffets, with cold food, and vegetarian kimchi and tofu being the main features. Bibimbap is a common vegan dish. Menus change with seasons. Wine with the alcohol removed and fine teas are also served. The Korean tea ceremony is suitable for all vegetarians and vegans, and began with Buddhist influences. All food is eaten with a combination of rather slippery stainless steel oval chopsticks and a long-handled shallow spoon called together sujeo.
CEREMONIAL FOOD
Food is an important part of traditions of Korean family ceremonies, which are mainly based on the Confucian culture. Gwan Hon Sang Je (관혼상제; 冠婚喪祭), the four family ceremonies (coming-of-age ceremony, wedding, funeral, and ancestral rite) have been considered especially important and elaborately developed, continuing to influence Korean life to these days. Ceremonial food in Korea has developed with variation across different regions and cultures.
For example, rituals are mainly performed on the anniversary of deceased ancestors, called jesa. Ritual food include rice, liquor, soup, vinegar and soy sauce (1st row); noodles, skewered meat, vegetable and fish dishes, and rice cake (2nd row); three types of hot soup, meat and vegetable dishes (3rd row); dried snacks, kimchi, and sweet rice drink (4th row); and variety of fruit (5th row).
ETIQUETTE
DINING
Dining etiquette in Korea can be traced back to the Confucian philosophies of the Joseon period. Guidebooks, such as Sasojeol (士小節, Elementary Etiquette for Scholar Families), written in 1775 by Yi Deokmu (이덕무; 李德懋), comment on the dining etiquette for the period. Suggestions include items such as "when you see a fat cow, goat, pig, or chicken, do not immediately speak of slaughtering, cooking or eating it", "when you are having a meal with others, do not speak of smelly or dirty things, such as boils or diarrhea," "when eating a meal, neither eat so slowly as to appear to be eating against your will nor so fast as if to be taking someone else's food. Do not throw chopsticks on the table. Spoons should not touch plates, making a clashing sound", amongst many other recommendations which emphasized proper table etiquette.
The eldest male at the table was always served first, commonly served to them in the men's quarters by the women of the house. Women usually dined in a separate portion of the house after the men were served. The eldest men or women always ate before the younger family members. The meal was usually quiet, as conversation was discouraged during meals. In modern times, these rules have become lax, as families usually dine together now and use the time to converse. Of the remaining elements of this decorum, one is that the younger members of the table should not pick up their chopsticks or start eating before the elders of the table or guests and should not finish eating before the elders or guests finish eating.
In Korea, unlike in China, Japan and Vietnam, the rice or soup bowl is not lifted from the table when eating from it. This is due to the fact that each diner is given a metal spoon along with the chopsticks known collectively as sujeo. The use of the spoon for eating rice and soups is expected. There are rules which reflect the decorum of sharing communal side dishes; rules include not picking through the dishes for certain items while leaving others, and the spoon used should be clean, because usually diners put their spoons in the same serving bowl on the table. Diners should also cover their mouths when using a toothpick after the meal.
The table setup is important as well, and individual place settings, moving from the diner's left should be as follows: rice bowl, spoon, then chopsticks. Hot foods are set to the right side of the table, with the cold foods to the left. Soup must remain on the right side of the diner along with stews. Vegetables remain on the left along with the rice, and kimchi is set to the back while sauces remain in the front.
DRINKING
The manner of drinking alcoholic drinks at dining is significant in Korean dining etiquette. Each diner is expected to face away from the eldest male and cover his mouth when drinking alcohol. According to Hyang Eum Ju Rye (향음주례; 鄕飮酒禮), the drinking etiquette established in Choseon Dynasty, it is impolite for a king and his vassal, a father and his son, or a teacher and his student to drink face to face. Also, a guest should not refuse the first drink offered by host, and in the most formal situations, the diner should politely refuse twice a drink offered by the eldest male or a host. When the host offers for the third time, then finally the guest can receive it. If the guest refuses three times, drink is not to be offered any more.
HISTORY
PREHISTORIC
In the Jeulmun pottery period (approximately 8000 to 1500 BCE), hunter-gatherer societies engaged in fishing and hunting, and incipient agriculture in the later stages. Since the beginning of the Mumun pottery period (1500 BCE), agricultural traditions began to develop with new migrant groups from the Liao River basin of Manchuria. During the Mumun period, people grew millet, barley, wheat, legumes and rice, and continued to hunt and fish. Archaeological remains point to development of fermented beans during this period, and cultural contact with nomadic cultures to the north facilitated domestication of animals.
THREE KINGDOMS PERIOD
The Three Kingdoms period (57 BCE – 668 CE) was one of rapid cultural evolution. The kingdom of Goguryeo (37 BCE – 668 CE) was located in the northern part of the peninsula along much of modern-day Manchuria. The second kingdom, Baekje (18 BCE – 660 CE), was in the southwestern portion of the peninsula, and the third, Silla (57 BCE – 935 CE), was located at the southeastern portion of the peninsula. Each region had its own distinct set of cultural practices and foods. For example, Baekje was known for cold foods and fermented foods like kimchi. The spread of Buddhism and Confucianism through cultural exchanges with China during the fourth century CE began to change the distinct cultures of Korea.
GORYEO PERIOD
During the latter Goryeo period, the Mongols invaded Goryeo in the 13th century. Some traditional foods found today in Korea have their origins during this period. The dumpling dish, mandu, grilled meat dishes, noodle dishes, and the use of seasonings such as black pepper, all have their roots in this period.
JOSEON PERIOD
Agricultural innovations were significant and widespread during this period, such as the invention of the rain gauge during the 15th century. During 1429, the government began publishing books on agriculture and farming techniques, which included Nongsa jikseol (literally "Straight Talk on Farming"), an agricultural book compiled under King Sejong.
A series of invasions in the earlier half of the Joseon caused a dynamic shift in the culture during the second half of the period. Groups of silhak ("practical learning") scholars began to emphasize the importance of looking outside the country for innovation and technology to help improve the agricultural systems. Crops from the New World began to appear, acquired through trade with China, Japan, Europe, and the Philippines; these crops included corn, sweet potatoes, chili peppers, tomatoes, peanuts, and squash. Potatoes and sweet potatoes were particularly favored as they grew in soils and on terrains that were previously unused.
Government further developed agriculture through technology and lower taxation. Complex irrigation systems built by government allowed peasant farmers to produce larger crop volumes and produce crops not only for sustenance but also as cash crops. Reduced taxation of the peasantry also furthered the expanded commerce through increasing periodic markets, usually held every five days. One thousand such markets existed in the 19th century, and were communal centers for economic trade and entertainment.
ROYAL COURT CUISINE
Collectively known as gungjung eumsik during the pre-modern era, the foods of the royal palace were reflective of the opulent nature of the past rulers of the Korean peninsula. This nature is evidenced in examples as far back as the Silla kingdom, where a man-made lake (Anapji Lake, located in Gyeongju), was created with multiple pavilions and halls for the sole purpose of opulent banquets, and a spring fed channel, Poseokjeong, was created for the singular purpose of setting wine cups afloat while they wrote poems.
Reflecting the regionalism of the kingdoms and bordering countries of the peninsula, the cuisine borrowed portions from each of these areas to exist as a showcase. The royalty would have the finest regional specialties and delicacies sent to them at the palace. Although there are records of banquets predating the Joseon period, the majority of these records mostly reflect the vast variety of foods, but do not mention the specific foods presented. The meals cooked for the royal family did not reflect the seasons, as the commoner's meals would have. Instead, their meals varied significantly day-to-day. Each of the eight provinces was represented each month in the royal palace by ingredients presented by their governors, which gave the cooks a wide assortment of ingredients to use for royal meals.
Food was considered significant in the Joseon period. Official positions were created within the Six Ministries (Yukjo, 육조) that were charged with all matters related to procurement and consumption of food and drink for the royal court. The Board of Personnel (Ijo, 이조) contained positions specific for attaining rice for the royal family. The Board of Rights (Yejo) were responsible for foods prepared for ancestor rites, attaining wines and other beverages, and medicinal foods. There were also hundreds of slaves and women who worked in the palace that had tasks such as making tofu, liquor, tea, and tteok (rice cakes). The women were the cooks to the royal palace and were of commoner or low-born families. These women would be split into specific skill sets or "bureau" such as the bureau of special foods (Saenggwa-bang, 생과방) or the bureau of cooking foods (Soju-bang, 소주방). These female cooks may have been assisted by male cooks from outside the palace during larger banquets when necessary.
Five meals were generally served in the royal palace each day during the Joseon period, and records suggest this pattern had existed from antiquity. Three of these meals would be full meals, while the afternoon and after dinner meals would be lighter. The first meal, mieumsang (미음상), was served at sunrise and was served only on days when the king and queen were not taking herbal medicines. The meal consisted of rice porridge (juk, 죽) made with ingredients such as abalone (jeonbokjuk), white rice (huinjuk), mushrooms (beoseotjuk), pine nuts (jatjuk), and sesame (kkaejuk).
The sura (수라) were the main meals of the day. Breakfast was served at ten in the morning, and the evening meals were served between six and seven at night. The set of three tables (surasang, 수라상), were usually set with two types of rice, two types of soup, two types of stew (jjigae), one dish of jjim (meat stew), one dish of jeongol (a casserole of meat and vegetables), three types of kimchi, three types of jang (장) and twelve side dishes, called 12 cheop (12첩). The meals were set in the suragan (수라간), a room specifically used for taking meals, with the king seated to the east and the queen to the west. Each had their own set of tables and were attended by three palace servant women known as sura sanggung (수라상궁). These women would remove bowl covers and offer the foods to the king and queen after ensuring the dishes were not poisoned.
Banquets (궁중 연회 음식) were held on special occasions in the Korean Royal Palace. These included birthdays of the royal family members, marriages, and national festivals, including Daeborum, Dano, Chuseok, and Dongji. Banquet food was served on individual tables which varied according to the rank of the person. Usually banquet food consisted of ten different types of dishes. Main dishes were prepared based on the seasonal foods. Main dishes of the banquet included sinseollo, jeon, hwayang jeok, honghapcho, nengmyun and mulgimchi. A typical banquet ingredient was chogyetang (chicken broth with vinegar), which was prepared with five different chickens, five abalones, ten sea cucumbers, twenty eggs, half a bellflower root, mushrooms, two cups of black pepper, two peeled pine nuts, starch, soy sauce and vinegar. Yaksik was a favorite banquet dessert.
WIKIPEDIA
"Jupiter Static Test in West Stand with Jupiter also in East Stand, 1959"
"...At Redstone Arsenal, Test Laboratory director Karl Heimburg oversaw completion of a massive new Static Test Stand. The 44.2 meter (145 foot) tall, dual-position structure was begun in 1954 with Redstone in mind but it was finished for Jupiter by early 1957. In January 1957 the first flight Jupiter was erected in the west position, Static Test Stand West, by a giant gantry crane.
The Jupiter was fired for the first time on February 12, 1957. Harry Johnstone, test director, summarized the result in an on-line history. During the test, an explosion occurred in the LOX start tank discharge valve. As a result, the team lost control pressure and was unable to open the tank vent valves. As LOX tank pressure increased a foreman named Paul Kennedy left the safety of his pill box position to connect a ground high pressure line and to block open the LOX tank vent valve on the missile, saving the missile from likely destruction.
Full vehicle static tests taught vital lessons. For example, after this test the team developed a fail-safe system that would open the vent valves if control pressure or power failure occurred during a test. Similar systems are still used today. The team also learned that the explosion was due to a lubricant in the LOX start tank discharge valve not being compatible with the LOX used by the Jupiter missile. A new LOX compatible lubricant was quickly developed.
The new test stand quickly proved its worth, with two Jupiter missiles often on the stand simultaneously, one on the East Stand side and one on the West Stand side. Missiles built both by ABMA and by Chrysler were tested. The peak years for testing were likely 1958-59, when most of the 30 R&D and test missiles were delivered. During 1959, the East Test Stand was reallocated for use by ABMA's Saturn program.
After implementing fixes, ABMA successfully static fired the first Jupiter and transported it to a mosquito invested, snake-ridden spit of land that few U.S. citizens had ever heard about: Cape Canaveral, Florida."
All above from the fantastic Space Launch Report website, at:
www.spacelaunchreport.com/jupiter3.html
Two years prior, quite similar:
www.spacelaunchreport.com/sts2.jpg
A ton of other great stuff on 4572:
www.rfcafe.com/references/radio-news/images2/electronics-...
Credit: RF Cafe website
Also:
www.historicmapworks.com/Buildings/Images/AL/AL1195-00001...
Credit: Historic Map Works website
From a “Brief Chronology of Facilities Buildup Relating to History of Marshall Space Flight Center (Early 1950s through 1990)” - a synopsis of the tower:
“1951: The Static Test Tower (Facility Number 4572) was constructed. It was initially used to conduct 487 tests involving the Army’s Jupiter missile. It contained two test positions, and because of its appearance was sometimes called the “T-Tower. It was designed to test rocket systems with a maximum thrust of 500,000 lb. In 1961, the test stand was modified to permit static firing of the Saturn I and Saturn IB stages, which produced a total thrust of 1.6 million pounds. The name of the stand was then changed to the S-IB Static Test Stand and it has also been referred to as the Propulsion and Structural Test Facility. The west side of the stand was used to test the S-I stage. The east side was used to the test the S-IB stage. A total of 24 tests were performed on 10 S-I stages while 32 tests were performed on 12 S-IB stages. The west side was also used to test the F-1 engine; 75 F-1 engine tests were performed through July 1968. In 1984, the west side of the test stand was again modified to permit structural tests on the Space Shuttle Solid Rocket Booster. Since its original construction and activation in 1951, a total of 649 tests have been conducted at the facility. The 140-foot high facility was selected as a National Historic Landmark because it was the first test stand to fire rocket engines in a cluster. The name of the facility was later changed to the Hazardous Structural Test Complex.
(MSFC Pamphlet “Propulsion Laboratory, Marshall Space Flight Center,” 1989; Memorandum from Grady S. Jobe to Michael D. Wright, January 23, 1997, “Appendix for MSFC History;” Memorandum from B.R. McCullar to Michael Wright, March 10, 1997, “MSFC History, 1960 to 1990.”)”
at:
history.msfc.nasa.gov/landmark/brief_history_MSFC_facilit...
Note that the large "U.S. ARMY" and slightly smaller "ORDANCE CORPS" block letters, seen here:
www.rtc.army.mil/images/other/Big%20Test%20Stand%20static...
had yet to be painted/attached(?) to the tower, with merely a "U.S. ARMY ORDNANCE" placard affixed at the time of this photograph.
See also:
sah-archipedia.org/buildings/AL-01-089-0010-02
npshistory.com/publications/nhl/theme-studies/man-in-spac...
And an EXCELLENT summation, taking into account all of the above:
heroicrelics.org/msfc/test-stand-static/index.html
Some excellent views of the tower after it was modified:
huntsvillehistorycollection.org/hh/index.php?title=Place:...
And a spectacular photo of the first Jupiter missile being raised into position at this historic facility:
www.spacelaunchreport.com/jupiter3.html
www.spacelaunchreport.com/sts1.jpg
Credit: Space Launch Report website
Outstanding:
heroicrelics.org/info/static-test-tower/gantry-crane.html
Credit: Mike Jetzer/heroicrelics.org
I am calling this photo Self-Image for two reasons: one, this is a photo of me when I was around the age of 12; two, I would like to talk about self-image, and self-esteem.
I’ve been meaning to write about self-image for so long but I didn’t know what photo will relate better to the topic. However, when I saw this photo I knew it was the one…and the only one that will allow my thoughts to flow freely. Actually I kept putting the topic off and even now I had to pray to give justice to the topic in my simple words, and I am actually listening to my favourite classical piece to help me put my thoughts into order. (By the way, the name of the music is: Giuseppe Tornatore Suite: Looking for You (Love Theme) from Cinema Paradiso –music by Ennio Morricone and played by Yo-Yo Ma.)
This photo of me was taken about a year before I had trich, and it is pretty much the only photo of me that I really like. I’ve always thought that I liked it because it was taken before trichotillomania showed its effects on my looks, but recently God is revealing to me that is not entirely true, even though trich pretty much erases a person’s self-esteem.
I had a very dear friend who struggles with self-image and self-acceptance which made me reflect on my own self-image, that reflection brought to my mind little incidents here and there that happened many years ago that I believe made me see myself differently than God sees me.
At the age of 13 I went to communion classes because the church my family belonged too required children take their first communion around that age. This happened of course over 10 years ago and that was back home. The nuns paired every boy with a girl for the communion ceremony. The girl they assigned me was beautiful. However, I am usually very shy and introvert by nature so I don’t ever remembering saying a word to her, but I could tell that she didn’t want to talk to me. Please, don’t get me wrong, I am not talking here about sexual attraction or anything like that. I am talking about when I was 13 years old and have no idea what is going on in the world around me. Anyway, when the final ceremony arrived I was placed to the end with another girl, and she was paired with another boy who was quite popular and whose family members are well pretty much ran the church.
I remembered this incident only last year, even though I doubt it ever left me completely. I believe the feeling of rejecting was so deep instilled in me after that.
And it wasn’t until today that I realized why I like this photo and not the other ones. You see, when my dad took me to get me a passport he left me where we were processing the application and went a few meters away to get something else done. When the lady who was processing my application saw me, or saw my photo, she said something to the like that I am a very handsome boy with a very friendly tone. That was probably the only time I believed someone really meant what they said about me in a positive way.
I am by no means saying that everybody else was lying to me, but deep inside I refused to believe that people loved me or thought I was handsome, smart, or anything to that effect. The reason why is simple: I enjoyed feeling pity for myself. Yes, as hard as it sounds it is true, and I believe anyone who is honest with oneself will have to admit that they somehow choose to feel bad for themselves. God showed me over a period of time that I loved feeling wronged and being the victim. And I realized that He is right--well He is always right--otherwise I wouldn't have entertained the thoughts that kept me down emotionally.
The church in my country is as far away from what a church should be like as I have seen. I actually didn’t accept Jesus until I rejected their Jesus! And I didn’t realize I needed Him until I realized that I am not a Christian and that what they teach is pretty much have nothing to do with truth of the Bible or the work of the Holy Spirit. (You actually listen to sermons in a language you don’t understand, and the Holy Spirit is never mentioned.) One of the things they did not teach directly but pretty much instilled in “Christians” is that to have low self-esteem is to be humble! So when a couple of years ago I read The Screwtape Letters by C.S. Lewis and he said something to the like that Satan…
Makes young boys believe that to have low self-esteem is actually to be humble,
And girls to believe that feeling ugly is actually self humility.
Needless to say when I read this I could not believe it! I mean I knew that my concept of humility is very much distorted but I had never realized how deep within me it was instilled!
I am very introvert by nature. My grandfather was very introvert and I am very much like him. I remember refusing taking photos as young as age 5. I actually have photos of me covering my face as young as that. I don’t know why I always saw myself this way. I mean it is obviously something that started very early on.
One reason could be that the culture I grew up in an eastern culture where everyone is compared to everybody. Of course, now I don’t compare myself to others anymore, but you can’t make people stop comparing you. Especially parents when they compare two siblings to each other. I don’t think parents know the life long damage they do when they say something so un-Christ like. And not only the one who is put down suffers, but the other sibling too. I don’t know of any sibling who truly desires one’s brother and sister be put down by being compared to them!
However, now when I see someone sitting alone, or not talking to anybody I go and talk to them. Even though I am introvert by nature I do realize that others need someone reach out to them like Christ reached out to me. So I always find it more fulfilling to talk with one person who needs someone to talk to him or her, rather than talk to someone who has a ton of friends.
I am also very funny by nature. I believe this helps people want to be around me and enjoy my company. I don’t joke online because you never know how the joke will be taken by being read!
Another experience that affected me a lot is leaving my home country. You see I loved living there and I didn’t want to come to Canada, and my parents never talked to me about how I felt about leaving. And my parents are educated people, but as a friend once told me, “Education does not make a person better, it just give him or her the necessary knowledge to have a career.” Truer words have not been spoken.
I actually can still remember the last few steps I took as we were leaving our home. I remember looking at the fig tree to the left of the outer door and thinking that I will never see it again! It was dear to me because it was the first thing that greeted me when I came home, and so to me seeing it meant I was at home. I had so many friends then and I lost them all in one day. Many I never got the chance to say good-by to. Until today, eight years later, I still haven’t recovered from it. I don’t have any friends today except Jesus. There are people who I meet daily because of circumstance putting us in a common place, but as far as friends go I don’t have any. It is not that bad if you have Jesus in your life, but that should not be an excuse to live a sheltered life. God created us for each other, and to live otherwise is to say, “Thanks for the advice, but I will do it my way.” Believe it or not: I don’t know one single Christian who I can talk to. I am not blaming other Christians; as I noted above the problem is mine not others.
Last year I went through the biggest blow to my self-esteem. So one day when I was on the bus coming home I saw a young couple together. She was holding his hand like he was going to fly away if she eased her grip on him, and I thought to myself, “WOW! She loves him!” Immediately, I sensed God asking me, “Why do you always say that?” And so I thought to myself and reflected back and realized He is right: every time I see a couple I think, “She loves him.” Right there on the bus God showed me how deep inside of me this feeling of being unworthy is. That’s when I had to make a choice: renew my mind according to God’s word, or pretty much live a miserable ordinary life.
Another thing the Holy Spirit brought to my attention, and is working on, was that when someone wronged me and came to say sorry, I always answered with, “It’s ok.” Now, from the person’s perspective it sounded like, “No harm is done”, but that was certainly not the motivation behind me saying that. What “it’s ok” really meant to me deep inside was: I am unworthy of good treatment anyway, so it’s ok if you wrong me or hurt my feelings. This was brought to my attention particularly after a time when a friend apologized for hurting my feelings and I found myself saying, “It’s ok…it’s just me.”
I am going to be very honest here. Sometimes when you go to God because you need a physical healing or need freedom from the power of a certain thing God does it in a supernatural way. However, there are things, like bitterness, unforgiveness, and low self-image you have to walk with him and obey Him daily for you to see a change. I mean, if you go to God and tell Him that you feel so angry and bitter toward a person what will He do? Simply ask you to forgive him or her! I mean God will not erase that person of the face of the earth or make a rock fall from the sky on them! You need to forgive—daily if necessary! Same thing with low self-esteem. You go to God and say God I don’t have any friends! What will He say? Go make friends (godly friends that is)! Or you tell Him that you feel unworthy, He will tell you that you are worthy and He loves you. I mean, He is not going to erase your memory. However, through His Word you can renew your thoughts and pattern of thinking.
The more I got hurt the more I built a shell around me. I mean I am already a very introvert person by nature! So last year I went to pray and told God that I hate the fact that when my uncle and his wife invite us, family and friends, to their Christmas party, Thanks Giving, or Easter, etc., there is something in me that kept saying "don’t go stay home--nobody cares". And those thoughts immediately came to my mind and I believe God put them there:
If you don’t go out, people will try to get you go out to go places with them. But eventually they will give up and say, “That’s the way he is and he likes to be left alone.” The reason they give up is because the more people insist the more you resist—and you do so because when they insist more you feel loved more so you resisted more to keep them insisting more! But eventually they give up and you end up losing. I am the only one who truly know what you are going through and I desires to help you. The solution to your problem is simple: if you go out you will see a difference in the quality of your life and you will have more opportunities to serve me, if you don’t you will end up living a very boring and ordinary life.
I am blessed that I have God in my life who always guides me and tells me where my thoughts or actions are wrong, corrects me and directs me to His wonderful path. But for many of us who simply refuse God to be part of our lives, and shun people away--we are simply cut from the rest of the world both physically and emotionally: I know this because I still remember my days before Christ. And the truth was: nobody cared as much as I thought they did or wanted them to except God. He cares so much that He interfered for my best even when I didn't want Him to, and told Him to leave me alone! That's how you know someone loves you unconditionally: when they do what is best for you even when you don't want them nor want your own best. (But I will talk about love in another photography project!)
The word ‘ordinary’ have always scared me because everywhere I look that’s all I see! And I know if I am following Jesus then I shouldn’t live an ordinary life according to God’s definition that is.
So since that day I decided to change the way I see myself, and believe it or not I am starting to tell others to see themselves differently. No reminding yourself that you are worthy, loved, and accepted day in and day out is not easy, but feeling like a piece of garbage is not fun either.
Here are few tips for you if you want to know what you can do to see yourself God’s way:
1) Read the Bible. If you are not planning to read it then forget about the next steps because your life will not change without God’s Word.
2) Obey the Holy Spirit in where He directs you to go and do.
3) Don’t compare yourself to others.
4) Remind yourself of who you are in Christ as soon as you wake up and through out the day.
5) Don’t act on your feelings of unworthiness—that’s how sin starts!
6) People do not see you like Satan has told you that they do! Remember, he is a liar!
7) People sin and make mistakes--people have called me ugly, short, fat, boring, and even ‘Christian’ as if being a Christian is a bad thing—and there is only one way to fix their mistakes: forgive them.
8) Serve God. The more you serve Him and focus on Him the less time and energy you have to listen to Satan.
9) If someone admires you then don’t dismiss it as a compliment that they didn’t mean, because it is not only insulting to the other person’s intentions, and feelings, but it also hinders the work of God in your life. (Who knows that person could be the one God has meant for you to marry!)
10) Every spiritual battle is won and lost in your mind. The body simply follows where your mind has already been and accepted.
I don’t know if you noticed that “dreamy” look in my photo. You see I am a person who pretty much day dreams most of his days—at least I used to. I inherited this from my mom who as far as I can remember day dreamt through every hour. Now this might seem like a trivial issue, but it is by far not. Can you imagine how hard it is to control your mind not to go into day dreaming when you rarely notice that it is already day dreaming? Thanks to God ever since I became a Christian I replaced a lot of my day dreaming with talking to God. I actually don’t like electronic devices because they interrupt my talking with Him. And if I listen to music then it is either about Him or classical music because it is just music without words to interrupt my thoughts. I am writing about this because of step number 10 above. Believe me so many sins become easy to break free from when you submit your thoughts to Christ. (But that’s the topic of another photography project!)
Of course, other things contribute to our feeling of self-unworthiness such as unbelief, self-pity, abuse, rejection, betrayal, failure etc. But notice none of those were forced on us, we simply accepted them. And that’s not a totally un-understandable thing especially when you accept Satan lies when you were just a child—I mean we didn’t know any better. But now since we are mature in age and spiritual understanding we should not let our lives go by because we won’t be given another chance and we will have to give an account to how we lived it.
Of course I could’ve fixed this photo, you know clean up the dirty spots, and crop it nicely but I simply like it the way it is so I just left it alone. If you ever read to this far I want you to know that God loves you and He desires to change your life but you will have to let Him by obeying Him.
I want to add one more thing. When we read stories in details like this one we think that person is so different than “normal” people are. But if every “normal” person talked honestly about what is going on on the inside then nobody will be considered normal anymore! If you meet me you will probably see that I am not different than anybody else you might meet who is around my age :)
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PS: A Christian gentleman I met on flickr sent me an amazing e-mail message about self-image and how he struggled with it when he was younger, and how God has changed his view about himself and brought him through it. He said something that is so true and deep that I decided to add it here. He said something to this effect:
Low self-image is Satan’s way of keeping our attention off of Him and on ourselves. This way we will always be busy feeling sorry for ourselves and not serve Him by serving others.
WOW! What a powerful message!
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I am going to end this topic with a story taken from the book "Finding Peace" by Dr. Charles Stanley. This story will demonstrate how important it is to deal with our low-self image, low self-esteem, hurts, rejections, bitterness, and unforgiveness, as God shows them to us and leads us to spiritual and emotional healing. It is the story of a man named Brian who lived in Illinois:
As a strapping young man in his early twenties, Brian’s life had dramatically changed when God spoke to him, and he responded in faith and commitment. For several years Brian was a faithful and forceful Christian until a fateful event occurred. He had a confrontation with someone in his local church, and he was offended. He said, “I will never go back to church because of this affront,” and at the same time, he abandoned his walk with God.
For the next forty years he lived with the bitterness and anger of that sad moment until, in his sixties, he was pruning a tree in his yard. He house was only one block from the church he had abandoned years previously.
As he was in the branches, he distinctly heart God’s voice say to him, “Brian, you have ignored My voice to you over these many years. This is the last time I will call on you to forgive those who hurt you and to repent of your bitterness and anger.”
Brian realized that this was his last opportunity to mend fences with his church and with his God. So immediately he went down to the church and publicly repented and asked forgiveness.
For the remaining years of his life, Brian was the pillar of the church—always there, always serving, always caring for others.
He often reminisced on the fact that he had sadly lost forty-odd years of joy because of his foolish mistake.
Title: Special Photograph Book, circa 1924-1929, showing photographs and inscriptions relating to the police suspects depicted, page 81
Dated: 22/09/1927 - 10/10/1929
Digital ID: NRS18827_1_2_111
Series: NRS 18827 Special photograph books [Commissioner of Police]
Rights: No known copyright restrictions www.records.nsw.gov.au/about-us/rights-and-permissions
We'd love to hear from you if you use our photos/documents.
Many other photos in our collection are available to view and browse on our website.
Do you know the riddle?
There are several stories relating to Oedipus and the Sphinx. If you want to know more just do a Google.
Here is one - From people.hsc.edu/drjclassics/texts/Oedipus/sphinx.shtm
"The sphinx, too, is such a liminal creature. She has the haunches of a lion, the wings of a great bird, and horribly, the face and breast of a woman. She is treacherous and merciless: those who cannot answer her riddle suffer a fate typical in such mythological stories: they are gobbled up whole and raw, eaten by this ravenous monster. What greater threat is there to a humanity desperate to leave its mark upon history than to be completely consumed and obliterated? Odysseus fights his man-eater (several, actually) and Heracles has his Cacus - mythic heroes often defeat anthropophagy to ensure human and cultural survival (this is typical of mythic heroes in general: many Japanese heroic tales depict heroes defeating man-eating monsters, and even the dragon that St. George kills is so threatening because it is a man-eater). IH students will naturally think of Soumaoro here, too, from the West African epic Sundiata.
This is what Oedipus saves the people of Thebes from when he kills the sphinx, certainly a threat in the mythic sense. Oedipus crows about his ability to save Thebes. He proves Protagoras' maxim that "man is the measure of all things." Indeed, "Man" is the answer to the Sphinx's riddle! But not just any man - Oedipus solves the riddle, Oedipus ends the sphinx's reign of terror over the people of Thebes, Oedipus brings a new era of harmony to the city of Thebes by besting this mythic and metaphorical threat to human culture and society.
But ironically (and necessarily), this man who overcomes the great threat to human culture posed by the sphinx is the same man responsible for causing an even more serious pollution and rending of the social fabric: this same man commits the cardinal sins of patricide/regicide and incest - the one is disallowed by ancient and modern law because of its threat to society (see Aeschylus' Oresteia), the other is a mythic taboo first - mythic heroes are supposed to eradicate such threats, not cause them (I am reminded of Claude Levi-Strauss' conclusion that cannibalism and incest are two sides of the same coin, being the most exaggerated forms of sex and eating).
So the fact that in OT Oedipus begins with a rep for killing a man-eater and ends with the discovery that he has committed incest (mythically equivalent crimes) is the key, I think. Both the response and the responder to the riddle of the Sphinx is Man and Man turns out to be both the preserver and the polluter of the society. Perhaps this is Sophocles' message to his fifth century audience after all - that man has the power to both preserve and destroy. In order to make the right decision, he must go about his business with both eyes open."
Ahhhhh. Those Greeks !!!!! To anyone looking for a modern day equivalent I refer you to the TV program "The Bold and the Beautiful".
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Salamis (Ancient Greek: Σαλαμίς; Greek: Σαλαμίνα; Turkish: Salamis) was an ancient Greek city-state on the east coast of Cyprus, at the mouth of the river Pedieos, 6 km north of modern Famagusta. According to tradition, the founder of Salamis was Teucer, son of Telamon, king of the Greek island of Salamis, who could not return home after the Trojan War because he had failed to avenge his brother Ajax.
The earliest archaeological finds go back to the eleventh century BC (Late Bronze Age III). The copper ores of Cyprus made the island an essential node in the earliest trade networks, and Cyprus was a source of the orientalizing cultural traits of mainland Greece at the end of the Greek Dark Ages, hypothesized by Walter Burkert in 1992. Children's burials in Canaanite jars indicate a Phoenician presence. A harbour and a cemetery from this period have been excavated. The town is mentioned in Assyrian inscriptions as one of the kingdoms of Iadnana (Cyprus). In 877 BC, an Assyrian army reached the Mediterranean shores for the first time. In 708 BC, the city-kings of Cyprus paid homage to Sargon II of Assyria (Burkert). The first coins were minted in the 6th century BC, following Persian prototypes.
Cyprus was under the control of the Assyrians at this time but the city-states of the island enjoyed a relative independence as long as they paid their tribute to the Assyrian king. This allowed the kings of the various cities to accumulate wealth and power. Certain burial customs observed in the "royal tombs" of Salamis relate directly to Homeric rites, such as the sacrifice of horses in honor of the dead and the offering of jars of olive oil. Some scholars have interpreted this phenomenon as the result of influence of the Homeric Epics in Cyprus. Most of the grave goods come from the Levant or Egypt.
According to the foundation myth, the founder of Salamis is said to be Teucer, son of Telamon, who could not return home after the Trojan war because he had failed to avenge his brother Ajax. There is however some evidence that the area had been occupied long before the alleged arrival of Mycenaeans (at Enkomi) and the town of Salamis was developed as a replacement when Engkomi was isolated from the sea. There is otherwise little direct evidence to support the foundation myth.
In the 11th century BC, the town was confined to a rather small area around the harbour but soon expanded westwards to occupy the area, which today is covered by forest. The cemetery of Salamis covers a large area from the western limits of the forest to the Monastery of St. Barnabas to the west, to the outskirts of the village of Ayios Serghios to the north, and to the outskirts of Enkomi village to the south. It contains tombs dating from the 9th century BC down to the Early Christian period. The earlier tombs are within the forest area, near the boundary of the early town.
Though Salamis maintained direct links with the Near East during the 8th and 7th centuries BC, there were bonds with the Aegean as well. One royal tomb contained a large amount of Greek Geometric pottery and this has been explained as the dowry of a Greek princess who married into the royal family of Salamis. Greek pottery was also found in tombs of ordinary citizens. At this time the Greeks were embarking on an eastward expansion by founding colonies in Asia Minor and Syria; Salamis must have served as an intermediate station; it has even been suggested that Cypriots helped the Greeks in their venture.
In 450 BC, Salamis was the site of a simultaneous land and sea battle between Athens and the Persians. (This is not to be confused with the earlier Battle of Salamis in 480 BC between the Greeks and the Persians at Salamis in Attica.)
The history of Salamis during the early Archaic and Classical periods is reflected in the narrations of the Greek historian Herodotus and the much later speeches of the Greek orator Isocrates. Salamis was afterwards besieged and conquered by Artaxerxes III. Under King Evagoras I (411-374 BC) Greek culture and art flourished in the city and it would be interesting one day when the spade of the archaeologist uncovers public buildings of this period. A monument, which illustrates the end of the Classical period in Salamis, is the tumulus, which covered the cenotaph of Nicocreon, one of the last kings of Salamis, who perished in 311 BC. On its monumental platform were found several clay heads, some of which are portraits, perhaps of members of the royal family who were honoured after their death on the pyre.
Marguerite Yon (archaeologist) claims that "Literary texts and inscriptions suggest that by the Classical period, Kition [in present-day Larnaca] was one of the principal local powers, along with its neighbor Salamis."
After Alexander the Great conquered the Persian Empire, Ptolemy I of Egypt ruled the island of Cyprus. He forced Nicocreon, who had been the Ptolemaic governor of the island, to commit suicide in 311 BC, because he did not trust him any more. In his place came king Menelaus, who was the brother of the first Ptolemy. Nicocreon is supposed to be buried in one of the big tumuli near Enkomi. Salamis remained the seat of the governor.
In 306 BC, Salamis was the site of a naval battle between the fleets of Demetrius I of Macedon and Ptolemy I of Egypt. Demetrius won the battle and captured the island.
In 58 BC, the Roman Republic annexed Cyprus; the Senate commissioned Cato the Younger to add Cyprus to the Republic's dominions. Ptolemy of Cyprus, the last Cypriotic king, committed suicide rather than surrender to Rome.
In Roman times, Salamis was part of the Roman province of Cilicia. The seat of the governor was relocated to Paphos. The town suffered heavily during the Jewish rising of AD 116–117. Although Salamis ceased to be the capital of Cyprus from the Hellenistic period onwards when it was replaced by Paphos, its wealth and importance did not diminish. The city was particularly favoured by the Roman emperors Trajan and Hadrian, who restored and established its public buildings.
The "cultural centre" of Salamis during the Roman period was situated at the northernmost part of the city, where a gymnasium, theatre, amphitheatre, stadium and public baths have been revealed. There are baths, public latrines (for 44 users), various little bits of mosaic, a harbour wall, a Hellenistic and Roman agora and a temple of Zeus that had the right to grant asylum. Byzantine remains include the basilica of Bishop Epiphanos (AD 367–403). It served as the metropolitan church of Salamis. St. Epiphanios is buried at the southern apse. The church contains a baptistry heated by hypocausts. The church was destroyed in the 7th century and replaced by a smaller building to the south.
There are very extensive ruins. The theatre, and the gymnasium have been extensively restored. Numerous statues are displayed in the central court of the gymnasium most of which are headless. While a statue of Augustus originally belonged here, some columns and statues originally adorned the theatre and were only brought here after an earthquake in the 4th century. The theatre is of Augustean date. It could house up to 15.000 spectators but was destroyed in the 4th century.
The town was supplied with water by an aquaeduct from Kythrea, destroyed in the 7th century. The water was collected in a large cistern near the Agora. The necropolis of Salamis covers ca. 7 km² to the west of the town. It contains a museum showing some of the finds. Burials date from the geometric to the Hellenistic period. The best known burials are the so-called Royal-Tombs, containing chariots and extremely rich grave gifts, including imports from Egypt and Syria. A tomb excavated in 1965 by the French Mission of the University of Lyon brought to light an extraordinary wealth of tomb-gifts, which also attest trade relations with the Near East.
In what is known as the "First Missionary Journey", Paul the Apostle and the Cypriot-born Barnabas made Salamis their first destination, landing there after heading out from Antioch of Syria. There they proclaimed Christ in the Jewish synagogues before proceeding through the rest of the island (Acts 13:1-5). Tradition says that Barnabas preached in Alexandria and Rome, and was stoned to death at Salamis in about 61 CE. He is considered the founder of the Church of Cyprus. His bones are believed to be located in the nearby monastery named after him.
Several earthquakes led to the destruction of Salamis at the beginning of the 4th century. The town was rebuilt under the name of Constantia by Constantius II (337–361) and became an Episcopal seat, the most famous occupant of which was Saint Epiphanius. Emperor Constantius II helped the Salaminians not only for the reconstruction of their city but also he helped them by relieving them from paying taxes for a short period and thus the new city, rebuilt on a smaller scale, was named Constantia. The silting of the harbour led to a gradual decline of the town. Salamis was finally abandoned during the Arab invasions of the 7th century after destructions by Muawiyah I ( reigned 661-680 ). The inhabitants moved to Arsinoë (Famagusta).
Archaeological excavations at the site began in the late nineteenth century under the auspices of the Cyprus Exploration Fund. Many of these finds are now in the British Museum in London.
Excavations at Salamis started again in 1952 and were in progress until 1974. Before the Turkish invasion there was much archaeological activity there; one French Mission was excavating at Enkomi, another at Salamis and the Department of Antiquities was busy almost throughout the year with repairs and restorations of monuments and was engaged in excavations at Salamis. After the Turkish invasion the international embargo has prevented the continuation of the excavations. The site and the museums are maintained by the antiquities service. Important archaeological collections are kept in the St. Barnabas monastery. In the District Archaeological Museum there are marble statues from the gymnasium and the theatre of Salamis, Mycenaean pottery and jewellery from Enkomi and other objects representative of the rich archaeological heritage of the whole district. Several of the statues and sculptures from antiquity are disfigured, headless or mutilated, likely by Christian zealots in late antiquity during the persecution of pagans in the late Roman Empire.
The public buildings uncovered at the city site of Salamis date to the post-Classical period. The Temple of Zeus Salaminios, whose cult was established, according to tradition, by Teucer himself, must have existed since the foundation of the city; the extant remains date to the late Hellenistic period. Early excavators discovered in the esplanade of the Temple of Zeus an enormous marble capital carved on each side with a caryatid figure standing between the foreparts of winged bulls. Now in the British Museum's collection, the function of the capital remains unclear, although it does indicate influence from Achaemenid art and is consequently dated to between 300 and 250 BC.
Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.
Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.
A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.
Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.
Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.
Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.
Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.
The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.
Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.
Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.
By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.
EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.
However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.
On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.
In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.
By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.
In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.
The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.
After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".
As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.
Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.
On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.
The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.
Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.
The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.
Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.
Main articles: Bloody Christmas (1963) and Battle of Tillyria
An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."
In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.
Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.
In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.
Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.
Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.
Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.
The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:
UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.
The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.
By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."
After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.
On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.
The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.
During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.
In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.
Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.
A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.
The Blue Bridge is an iron bridge across the River South Tyne at Haltwhistle in Northumberland, England.
The Grade II listed bridge was designed by George Gordon Page: it has three arches and wooden decking and was completed in 1875. The bridge was closed to road traffic in 1972 and, having been refurbished in 2003, remains in use for pedestrians. It forms part of National Cycle Route 68, the Pennine Cycleway.
Haltwhistle is a market town and civil parish in Northumberland, England, 22.9 miles (36.9 kilometres) east of Carlisle and 36.8 miles (59.2 kilometres) west of Newcastle upon Tyne. It had a population of 3,811 at the 2011 Census.
Haltwhistle is the closest community to Hadrian's Wall and to Northumberland National Park, both approximately 2 miles (3 kilometres) distant.
The name Haltwhistle has nothing to do with a railway stop. Early forms of the name are Hautwesel (1240), Hautwysel (1254), Hawtewysill (1279), Hautwysell (1381), Haltwesell (Speede 1610). The second part -twistle relates to two streams or rivers. It derives from two Old English words twicce or twise, 'twice', 'division into two' and wella, 'stream, brook'. The second word is reduced in the compound word to ull, making twicculla, twisella. All but one of the examples in place names represent a high tongue of land between two streams where they join.
The first part is probably derived from Old English hēafod, here 'hill-top', in general, 'head', 'headland', 'summit', 'upper end' or 'source of a stream'. If so, it describes the hill-top on which Holy Cross Church and the oldest part of Haltwhistle was built, enclosed on the north-east and west by Haltwhistle Burn and on the south by the South Tyne. Rowland suggests Hal from 'hill' A suggestion is French haut-, meaning 'high', since the settlement already existed long before the Norman Conquest.
A Town web site suggests that Haltwhistle signifies either "the high hill by two rivers" or "the watch on high".
Haltwhistle was probably in existence in Roman times, as it is one of the closest approaches of the River South Tyne in its upland reaches to Hadrian's Wall. The old Roman road known as the Stanegate, which is thought to predate Hadrian’s Wall by some forty years or so, passes just two miles (three kilometres) to the north of the town.
The town web site summarizes an important part of the history (late Middle Ages) of the community as: "for many centuries, the constant marauding of English and Scots caused turmoil in Haltwhistle and throughout the Borders". In 1598, "the infamous Armstrongs of Liddesdale fired and plundered Haltwhistle". Another important raid on Haltwhistle was made in 1601 by the Scots "who carried away prisoners and all their goods"; they were later reclaimed by a raid on Liddesdale. Scots, particularly the Armstrongs, later returned and burned many houses; that led to "years of feuds between the Armstrongs and the Ridley's of Haltwhistle".
Celia Fiennes did not entirely enjoy her visit in the 1690s:
"This Hartwhistle is a Little town, there was one Inn but they had noe hay nor would get none, and when my servants had got some Else where they were angry and would not Entertaine me, so I was forced to take up in a poor Cottage wch was open to ye Thatch and no partitions but hurdles plaistered. Indeed ye Loft as they Called it wch was over the other roomes was shelter'd but wth a hurdle; here I was fforced to take up my abode and ye Landlady brought me out her best sheetes wch serv'd to secure my own sheetes from her dirty blanckets, and Indeed I had her fine sheete to spread over ye top of the Clothes; but noe sleepe Could I get, they burning turff and their Chimneys are sort of fflews or open tunnills, yt ye smoake does annoy the roomes. This is but 12 miles [19 km] from another part of Scotland, the houses are but a Little better built, its true the inside of them are kept a Little better."
Dorothy, Lady Capell, endowed a school in Haltwhistle in her will of 1721.
The development of the town benefited from its location on the main Newcastle to Carlisle road and on the Newcastle and Carlisle Railway line.
The expansion of Haltwhistle in the 18th and 19th centuries was due to coal mining in the area and to a lesser extent the use of Haltwhistle as a loading point for metal ores coming from the mines on Alston Moor to the south. In 1836 while some workmen were quarrying stone for the Directors of the Newcastle and Carlisle Railway, on the top of Barcombe, a high hill in the township of Thorngrafton and Parish of Haltwhistle, one of them found a copper vessel containing 63 coins, 3 of them gold and 60 copper. The gold coins were, one of Claudius Caesar, reverse Nero Claudius Drusus Germanicus; one of Nero and one of Vespasian. The find is known as the Thorngrafton Hoard and the empty arm-purse can still be seen in the museum at Chesters Fort.
More recently, paint manufacture became a major commercial force in the town, but has now stopped major production. Current local employers include factories making plastic bottles and de-icing products.
In the 21st century, the tourist industry dominates the economy with Hadrian's Wall and walking and rambling counting among the principal interests of tourists. The Town web site summarizes the appeal of the area which is "within easy reach of Newcastle and Carlisle".
Skirted by the Northumberland National Park and the North Pennines range, Haltwhistle is ideal for activity and family holidays, walking, cycling, fishing and climbing. Close to where the North & South Tynes meet, with many pretty villages dotted along both river valleys...
Haltwhistle was a market town for the exchange of local goods. In the 18th century two Quakers set up a baize manufactury and there was a weaving establishment. On the Haltwhistle Burn were fulling mills, dyeing and spinning mills. A walk along this stream to the Roman Wall, shows that it must have been a hive of industry with quarries, coal mining and lime burning kilns. The Directory of 1822 (Pigot) gives a whole range of craftsmen, shopkeepers and traders; 60 in number, including makers of clogs. The weekly market was held on Thursdays and there were fairs on 14 May and 22 November for cattle and sheep.
Hadrian's Wall to the north of the town is used as a major selling point for the town. The section of the wall closest to Haltwhistle is among the most spectacular and complete, with the wall striding eastwards from the lake at Crag Lough along the spine of the Whin Sill.
The remains of Haltwhistle Castle and the series of Bastles, and Haltwhistle Tower. Haltwhistle also claims to be at the geographic centre of Britain[15] – equidistant from the sea as measured along the principal points of the compass. A hotel in the centre of Haltwhistle is named the Centre of Britain Hotel in recognition of this claim. The claim is rather tenuous as it requires that the northern extremity is taken to be Orkney rather than Shetland. Depending on how the centre of the island is calculated, however, the centre can be said to be Dunsop Bridge in Lancashire. See centre points of the United Kingdom.
A Border reivers' Peel Tower, circa 15th century, is now part of the Centre of Britain hotel and the town contains five Bastle houses (fortified farm houses). Roughly three miles distant from the town centre are Blenkinsop Hall and Blenkinsopp Castle, both Grade II listed buildings. The Grade I listed Thirlwall Castle is located four miles from Haltwhistle.
Other historic properties nearby include Featherstone Castle, Unthank Hall, Bellister Castle and Coanwood Friends Meeting House.
Haltwhistle Viaduct lies to the south of the railway station and was the first major feature on the Alston Line to Alston, Cumbria.
Stone-built houses are a feature of Haltwhistle. It is one of two settlements in Great Britain which claim to be the exact geographic centre of the island, along with Dunsop Bridge in Lancashire, 71 miles (114 km) to the south.
The Church of the Holy Cross is situated below the Market Place, with views over the river and the valley. This is a Grade II listed building said to be "one of only a few early 13th century churches still functioning as a working church in England". One of the tombs is that of crusader Thomas de Blenkinsopp who died in 1388. There are a number of other medieval grave covers to the Blenkinsopps and the Thirlwells.
It is a good example of a North Country church, impressive considering the time when it was built in the thirteenth century. The chancel measures 46 by 20 feet (14.0 by 6.1 m), with lancet windows – combined three lights in the east end and four single lights on each side, the walls being supported by buttresses. Inside is a piscina (for washing) and three sedilia (seats for the clergy). The nave measures 63 by 46 feet (19 by 14 m) and has side aisles above which are clerestory windows. It has four bays with round columns and pointed arches, looking very spacious inside. The font, dated 1676, has some curious crude carvings on it, and there is another large circular bowl on a shaft, which is probably an earlier font. At the west end it has long lancet windows and a bell-cote, again typical of the North country.
Nearby, the village of Coanwood houses a small but historic chapel, designated as Grade II* by English Heritage. The summary states: "...dated 1760 on lintel. Squared stone with rusticated quoins and dressings".[19] Coanwood Friends Meeting House was a Quaker place of worship and is maintained to this day as a historical site open to visitors.
Haltwhistle is currently in the parliamentary constituency of Hexham; Guy Opperman of the Conservative Party is the Member of Parliament. In 2023 Joe Morris was selected to stand as the Labour Party candidate at the next General Election.
For Local Government purposes it belongs to Northumberland County Council a unitary authority, with Haltwhistle lying in the Tynedale Division. Prior to the 2009 structural changes to local government in England it was part of Tynedale Council. Prior to the 1974 great reorganisation, it belonged to the county of Northumberland. The Old Town Hall in Haltwhistle is now used as a hair salon.
An electoral ward with the same name still exists. This ward stretches from Hexham south up the River Tyne South and has a total population taken at the 2011 Census of 4,832.
Local news and television programmes are provided by BBC North East and Cumbria and ITV Tyne Tees. Television signals are received from Pontop Pike and the local relay transmitters.
Local radio stations are BBC Radio Newcastle, Capital North East, Heart North East and Metro Radio.
The town's local newspaper is the Hexham Courant.
The town is served by Haltwhistle railway station on the Newcastle and Carlisle Railway, also known as the Tyne Valley Line. The line was opened in 1838, and links the city of Newcastle upon Tyne in Tyne and Wear with Carlisle in Cumbria. The line follows the course of the River Tyne through Northumberland.
Passenger services on the Tyne Valley Railway are operated by Northern and ScotRail. The line is also heavily used for freight. The railway station is on the south side of the town, close by the River South Tyne.
Until 1976, the railway station was also the junction of the branch line to Alston, in Cumbria, which was 13 miles (21 km) in length. Part of the southern section of the Haltwhistle to Alston line has been reopened as a 2 ft (610 mm) narrow gauge railway, known as the South Tynedale Railway, between Alston and Slaggyford. The trust that owns and operates the railway intends to reopen the entire branch line from Alston to Haltwhistle.
The A69 trunk road, which links Carlisle and Newcastle upon Tyne, formerly passed south of the town centre and through its western outskirts, until a full bypass was opened in 1997.
Northumberland is a ceremonial county in North East England, bordering Scotland. It is bordered by the Scottish Borders to the north, the North Sea to the east, Tyne and Wear and County Durham to the south, and Cumbria to the west. The town of Blyth is the largest settlement.
The county has an area of 5,013 km2 (1,936 sq mi) and a population of 320,274, making it the least-densely populated county in England. The south-east contains the largest towns: Blyth (37,339), Cramlington (27,683), Ashington (27,670), and Morpeth (14,304), which is the administrative centre. The remainder of the county is rural, and the largest towns are Berwick-upon-Tweed (12,043) in the far north and Hexham (13,097) in the west. For local government purposes the county is a unitary authority area. The county historically included the parts of Tyne and Wear north of the River Tyne.
The west of Northumberland contains part of the Cheviot Hills and North Pennines, while to the east the land becomes flatter before reaching the coast. The Cheviot (815 m (2,674 ft)), after which the range of hills is named, is the county's highest point. The county contains the source of the River North Tyne and much of the South Tyne; near Hexham they combine to form the Tyne, which exits into Tyne and Wear shortly downstream. The other major rivers in Northumberland are, from south to north, the Blyth, Coquet, Aln, Wansbeck and Tweed, the last of which forms part of the Scottish border. The county contains Northumberland National Park and two national landscapes: the Northumberland Coast and part of the North Pennines.
Much of the county's history has been defined by its position on a border. In the Roman era most of the county lay north of Hadrian's Wall, and the region was contested between England and Scotland into the Early Modern era, leading to the construction of many castles, peel towers and bastle houses, and the early modern fortifications at Berwick-upon-Tweed. Northumberland is also associated with Celtic Christianity, particularly the tidal island of Lindisfarne. During the Industrial Revolution the area had significant coal mining, shipbuilding, and armaments industries.
Northumberland, England's northernmost county, is a land where Roman occupiers once guarded a walled frontier, Anglian invaders fought with Celtic natives, and Norman lords built castles to suppress rebellion and defend a contested border with Scotland. The present-day county is a vestige of an independent kingdom that once stretched from Edinburgh to the Humber, hence its name, meaning literally 'north of the Humber'. Reflecting its tumultuous past, Northumberland has more castles than any other county in England, and the greatest number of recognised battle sites. Once an economically important region that supplied much of the coal that powered the industrial revolution, Northumberland is now a primarily rural county with a small and gradually shrinking population.
As attested by many instances of rock art, the Northumberland region has a rich prehistory. Archeologists have studied a Mesolithic structure at Howick, which dates to 7500 BC and was identified as Britain's oldest house until it lost this title in 2010 when the discovery of the even older Star Carr house in North Yorkshire was announced, which dates to 8770 BC. They have also found tools, ornaments, building structures and cairns dating to the bronze and iron ages, when the area was occupied by Brythonic Celtic peoples who had migrated from continental Europe, most likely the Votadini whose territory stretched from Edinburgh and the Firth of Forth to Northumberland. It is not clear where the boundary between the Votadini and the other large tribe, the Brigantes, was, although it probably frequently shifted as a result of wars and as smaller tribes and communities changed allegiances. Unlike neighbouring tribes, Votadini farms were surrounded by large walls, banks and ditches and the people made offerings of fine metal objects, but never wore massive armlets. There are also at least three very large hillforts in their territory (Yeavering Bell, Eildon Hill and Traprain Law, the latter two now in Scotland), each was located on the top of a prominent hill or mountain. The hillforts may have been used for over a thousand years by this time as places of refuge and as places for meetings for political and religious ceremonies. Duddo Five Stones in North Northumberland and the Goatstones near Hadrian's Wall are stone circles dating from the Bronze Age.
When Gnaeus Julius Agricola was appointed Roman governor of Britain in 78 AD, most of northern Britain was still controlled by native British tribes. During his governorship Agricola extended Roman control north of Eboracum (York) and into what is now Scotland. Roman settlements, garrisons and roads were established throughout the Northumberland region.
The northern frontier of the Roman occupation fluctuated between Pons Aelius (now Newcastle) and the Forth. Hadrian's Wall was completed by about 130 AD, to define and defend the northern boundary of Roman Britain. By 142, the Romans had completed the Antonine Wall, a more northerly defensive border lying between the Forth and Clyde. However, by 164 they abandoned the Antonine Wall to consolidate defences at Hadrian's Wall.
Two important Roman roads in the region were the Stanegate and Dere Street, the latter extending through the Cheviot Hills to locations well north of the Tweed. Located at the intersection of these two roads, Coria (Corbridge), a Roman supply-base, was the most northerly large town in the Roman Empire. The Roman forts of Vercovicium (Housesteads) on Hadrian's Wall, and Vindolanda (Chesterholm) built to guard the Stanegate, had extensive civil settlements surrounding them.
The Celtic peoples living in the region between the Tyne and the Forth were known to the Romans as the Votadini. When not under direct Roman rule, they functioned as a friendly client kingdom, a somewhat porous buffer against the more warlike Picts to the north.
The gradual Roman withdrawal from Britain in the 5th century led to a poorly documented age of conflict and chaos as different peoples contested territories in northern Britain.
Nearly 2000-year-old Roman boxing gloves were uncovered at Vindolanda in 2017 by the Vidolanda Trust experts led by Dr Andrew Birley. According to the Guardian, being similar in style and function to the full-hand modern boxing gloves, these two gloves found at Vindolanda look like leather bands date back to 120 AD. It is suggested that based on their difference from gladiator gloves warriors using this type of gloves had no purpose to kill each other. These gloves were probably used in a sport for promoting fighting skills. The gloves are currently displayed at Vindolanda's museum.
Conquests by Anglian invaders led to the establishment of the kingdoms of Deira and Bernicia. The first Anglian settlement was effected in 547 by Ida, who, accompanied by his six sons, pushed through the narrow strip of territory between the Cheviots and the sea, and set up a fortress at Bamburgh, which became the royal seat of the Bernician kings. About the end of the 6th century Bernicia was first united with the rival kingdom of Deira under the rule of Æthelfrith of Northumbria, and the district between the Humber and the Forth became known as the kingdom of Northumbria.
After Æthelfrith was killed in battle around 616, Edwin of Deira became king of Northumbria. Æthelfrith's son Oswald fled northwest to the Gaelic kingdom of Dál Riata where he was converted to Christianity by the monks of Iona. Meanwhile, Paulinus, the first bishop of York, converted King Edwin to Roman Christianity and began an extensive program of conversion and baptism. By his time the kingdom must have reached the west coast, as Edwin is said to have conquered the islands of Anglesey and Man. Under Edwin the Northumbrian kingdom became the chief power in Britain. However, when Cadwallon ap Cadfan defeated Edwin at Hatfield Chase in 633, Northumbria was divided into the former kingdoms of Bernicia and Deira and Christianity suffered a temporary decline.
In 634, Oswald defeated Cadwallon ap Cadfan at the Battle of Heavenfield, resulting in the re-unification of Northumbria. Oswald re-established Christianity in the kingdom and assigned a bishopric at Hexham, where Wilfrid erected a famous early English church. Reunification was followed by a period of Northumbrian expansion into Pictish territory and growing dominance over the Celtic kingdoms of Dál Riata and Strathclyde to the west. Northumbrian encroachments were abruptly curtailed in 685, when Ecgfrith suffered complete defeat by a Pictish force at the Battle of Nechtansmere.
When Saint Aidan came at the request of Oswald to preach to the Northumbrians he chose the island of Lindisfarne as the site of his church and monastery, and made it the head of the diocese which he founded in 635. For some years the see continued in peace, numbering among its bishops Saint Cuthbert, but in 793 Vikings landed on the island and burnt the settlement, killing many of the monks. The survivors, however, rebuilt the church and continued to live there until 883, when, through fear of a second invasion of the Danes, they fled inland, taking with them the body of Cuthbert and other holy relics.
Against this background, the monasteries of Northumbria developed some remarkably influential cultural products. Cædmon, a monk at Whitby Abbey, authored one of the earliest surviving examples of Old English poetry some time before 680. The Lindisfarne Gospels, an early example of insular art, is attributed to Eadfrith, the bishop of Lindisfarne from 698 to 721. Stenton (1971, p. 191) describes the book as follows.
In mere script it is no more than an admirable example of a noble style, and the figure drawing of its illustrations, though probably based on classical models, has more than a touch of naïveté. Its unique importance is due to the beauty and astonishing intricacy of its decoration. The nature of its ornament connects it very closely with a group of Irish manuscripts of which the Book of Kells is the most famous.
Bede's writing, at the Northumbrian monasteries at Wearmouth and Jarrow, gained him a reputation as the most learned scholar of his age. His work is notable for both its breadth (encompassing history, theology, science and literature) and quality, exemplified by the rigorous use of citation. Bede's most famous work is Ecclesiastical History of the English People, which is regarded as a highly influential early model of historical scholarship.
The kingdom of Northumbria ceased to exist in 927, when it was incorporated into England as an earldom by Athelstan, the first king of a united England[citation needed].. In 937, Athelstan's victory over a combined Norse-Celtic force in the battle of Brunanburh secured England's control of its northern territory.
The Scottish king Indulf captured Edinburgh in 954, which thenceforth remained in possession of the Scots. His successors made repeated attempts to extend their territory southwards. Malcolm II was finally successful, when, in 1018, he annihilated the Northumbrian army at Carham on the Tweed, and Eadulf the earl of Northumbria ceded all his territory to the north of that river as the price of peace. Henceforth Lothian, consisting of the former region of Northumbria between the Forth and the Tweed, remained in possession of the Scottish kings.
The term Northumberland was first recorded in its contracted modern sense in 1065 in an entry in the Anglo-Saxon Chronicle relating to a rebellion against Tostig Godwinson.
The vigorous resistance of Northumbria to William the Conqueror was punished by ruthless harrying, mostly south of the River Tees. As recounted by the Anglo-Saxon Chronicle:
A.D. 1068. This year King William gave Earl Robert the earldom over Northumberland; but the landsmen attacked him in the town of Durham, and slew him, and nine hundred men with him. Soon afterwards Edgar Etheling came with all the Northumbrians to York; and the townsmen made a treaty with him: but King William came from the South unawares on them with a large army, and put them to flight, and slew on the spot those who could not escape; which were many hundred men; and plundered the town. St. Peter's minster he made a profanation, and all other places also he despoiled and trampled upon; and the ethelling went back again to Scotland.
The Normans rebuilt the Anglian monasteries of Lindisfarne, Hexham and Tynemouth, and founded Norman abbeys at Newminster (1139), Alnwick (1147), Brinkburn (1180), Hulne, and Blanchland. Castles were built at Newcastle (1080), Alnwick (1096), Bamburgh (1131), Harbottle (1157), Prudhoe (1172), Warkworth (1205), Chillingham, Ford (1287), Dunstanburgh (1313), Morpeth, Langley (1350), Wark on Tweed and Norham (1121), the latter an enclave of the palatine bishops of Durham.
Northumberland county is not mentioned in the Domesday Survey, but the account of the issues of the county, as rendered by Odard the sheriff, is entered in the Great Roll of the Exchequer for 1131.
In 1237, Scotland renounced claims to Northumberland county in the Treaty of York.
During the reign of Edward I (1272–1307), the county of Northumberland was the district between the Tees and the Tweed, and had within it several scattered liberties subject to other powers: Durham, Sadberge, Bedlingtonshire, and Norhamshire belonging to the bishop of Durham; Hexhamshire to the archbishop of York; Tynedale to the king of Scotland; Emildon to the earl of Lancaster; and Redesdale to Gilbert de Umfraville, Earl of Angus. These franchises were exempt from the ordinary jurisdiction of the shire. Over time, some were incorporated within the county: Tynedale in 1495; Hexhamshire in 1572; and Norhamshire, Islandshire and Bedlingtonshire by the Counties (Detached Parts) Act 1844.
The county court for Northumberland was held at different times at Newcastle, Alnwick and Morpeth, until by statute of 1549 it was ordered that the court should thenceforth be held in the town and castle of Alnwick. Under the same statute the sheriffs of Northumberland, who had been in the habit of appropriating the issues of the county to their private use, were required thereafter to deliver in their accounts to the Exchequer in the same manner as the sheriffs of other counties.
From the Norman Conquest until the union of England and Scotland under James I and VI, Northumberland was the scene of perpetual inroads and devastations by the Scots. Norham, Alnwick and Wark were captured by David I of Scotland in the wars of Stephen's reign. In 1174, during his invasion of Northumbria, William I of Scotland, also known as William the Lion, was captured by a party of about four hundred mounted knights, led by Ranulf de Glanvill. This incident became known as the Battle of Alnwick. In 1295, Robert de Ros and the earls of Athol and Menteith ravaged Redesdale, Coquetdale and Tynedale. In 1314 the county was ravaged by king Robert Bruce. And so dire was the Scottish threat in 1382, that by special enactment the earl of Northumberland was ordered to remain on his estates to protect the border. In 1388, Henry Percy was taken prisoner and 1500 of his men slain at the battle of Otterburn, immortalised in the ballad of Chevy Chase.
Alnwick, Bamburgh and Dunstanburgh were garrisoned for the Lancastrian cause in 1462, but after the Yorkist victories of Hexham and Hedgley Moor in 1464, Alnwick and Dunstanburgh surrendered, and Bamburgh was taken by storm.
In September 1513, King James IV of Scotland was killed at the Battle of Flodden on Branxton Moor.
Roman Catholic support in Northumberland for Mary, Queen of Scots, led to the Rising of the North in 1569.
After uniting the English and Scottish thrones, James VI and I sharply curbed the lawlessness of the border reivers and brought relative peace to the region. There were Church of Scotland congregations in Northumberland in the 17th and 18th centuries.
During the Civil War of the 17th century, Newcastle was garrisoned for the king by the earl of Newcastle, but in 1644 it was captured by the Scots under the earl of Leven, and in 1646 Charles I was led there a captive under the charge of David Leslie.
Many of the chief Northumberland families were ruined in the Jacobite rebellion of 1715.
The mineral resources of the area appear to have been exploited to some extent from remote times. It is certain that coal was used by the Romans in Northumberland, and some coal ornaments found at Angerton have been attributed to the 7th century. In a 13th-century grant to Newminster Abbey a road for the conveyance of sea coal from the shore about Blyth is mentioned, and the Blyth coal field was worked throughout the 14th and 15th centuries. The coal trade on the Tyne did not exist to any extent before the 13th century, but from that period it developed rapidly, and Newcastle acquired the monopoly of the river shipping and coal trade. Lead was exported from Newcastle in the 12th century, probably from Hexhamshire, the lead mines of which were very prosperous throughout the 16th and 17th centuries. In a charter from Richard I to Hugh de Puiset creating him earl of Northumberland, mines of silver and iron are mentioned. A salt pan is mentioned at Warkworth in the 12th century; in the 13th century the salt industry flourished at the mouth of the river Blyth, and in the 15th century formed the principal occupation of the inhabitants of North and South Shields. In the reign of Elizabeth I, glass factories were set up at Newcastle by foreign refugees, and the industry spread rapidly along the Tyne. Tanning, both of leather and of nets, was largely practised in the 13th century, and the salmon fisheries in the Tyne were famous in the reign of Henry I.
John Smeaton designed the Coldstream Bridge and a bridge at Hexham.
Stephenson's Rocket
Invention of the steam turbine by Charles Algernon Parsons
Moorook Hall is dated 1897 – 1933.
The date of 1897 relates to the one-roomed stone school building, complete with chimney as did many schools of that era. The school also served as a public hall and was used for many meetings, church services and social events. In 1901 the Moorook Hall was used for an inquest after a young man was found dead near the Moorook billabong.
After the Moorook Hall of 1933 was built the old hall was referred to as the ‘supper room’.
The following Village Settlements, all on the River Murray, were proclaimed under the Act of 1893 in Executive Council on Wednesday: Holder, Kingston, Lyrup, Moorook, Murtho, Pyap, Ramco and Waikerie. [Ref: Adelaide Observer 6-6-1896]
From Kingston, reached Moorook in about four miles. Here again very much has been done. For the most part the dwellings are comfortable, and their schoolhouse, which is used for all meeting purposes, would not disgrace any town in the colony: it is well built and well finished.
The pumping-plant here seems well kept and well suited for its work, and it is really surprising the growth everything makes with a judicious water supply. As elsewhere, the settlers seem sanguine that there will soon be an entire change of system, and that if so they can support themselves without further Government assistance, and also in time pay off their liabilities to the State. [Ref: South Australian Register 17-4-1897]
MOOROOK, July 23
The settlement is greatly improving. A new fence has been erected to enclose the settlement from the public road. A large place has been reserved for the schoolchildren.
The work of making channels was started today to carry water from the low lift to the respective blocks inhabited by the settlers.
All the settlers have received the permission of Mr R Fleming, the manager, to select pine trees growing about the place, and use them for the building of temporary houses on the blocks. [Ref Register (Adelaide) 1-8-1901]
Moorook May 6th
A farewell social was given to Sapper Harry Krollig of the engineers on Tuesday evening of last week. Sapper Krollig having obtained his final leave came up to say good bye to his people, who are much respected in this district. The notice was short but a goodly number of folks rolled up to do him honour.
It was a coincidence that Pte H Ledgard was also in the neighbourhood. He had resided here previously and came to say goodbye to his sister Mrs B L Drogemuller, and was also welcomed and farewelled as a fellow guest of Sapper Krollig.
The Captain of the Rifle Club, Mr W Munn, presented Sapper Krollig with a periscope on behalf of the club. Mr A H Roberts also spoke and cheers were given for the soldiers.
Thirty three men have enlisted from Moorook: thirteen of these were members of the Rifle Club.
The ladies provided supper, and dancing concluded a pleasant evening. [Ref: Murray Pioneer and Australian River Record (Renmark) 11-5-1916]
MOOROOK
Before breakfast time on Saturday morning the ‘Industry’ and the ‘Alexandra’ left the Cobdogla woolshed landing, and His Excellence the Governor and the viceregal party continued their journey downstream. It was a perfect spring morning, and the fast steam with the current was one of the most delightful of experiences.
The trip seemed all too short, but there was plenty of interest to be seen on landing, for the next stopping place was at Moorook, originally a village settlement, but abandoned as such in 1905. A number of the old irrigable blocks are being worked by settlers with satisfactory results, and now a considerable addition has been made to the population by the establishment of a number of returned soldiers there.
The new orchards have been in for three years now, and it is anticipated that this year some 200 tons of grapes will be got from them. There are 34 returned soldiers established on the area and about 19 civilian orchardists. At the outset an experiment was tried with dairying, and several of the irrigationists grew lucerne and kept dairy cows. It has been found, however, that this is not a success, the cows have been disposed of, and the lucerne patches are to be planted, with vines, which, of all fruit crops tried along the river, are proving to be the most regular and financially successful. A packing shed and winery are now being established, and prosperity appears to lie ahead of all the settlers.
A function took place in the new hall shortly after the arrival of the visitors, who were given a hearty welcome to the district. This hall is one of the best seen all along the river. It was previously the pay office at Mitcham [military camp] and is just the very thing for the district. [This prefabricated building was subsequently named the McIntosh Hall and was intended for use by the RSL and for church services. It later became the Moorook Cooperative and general store] [Ref: Observer (Adelaide) 23-10-1920]
Moorook May l
A handsome Honour Roll was unveiled in the local hall on Anzac Day in the presence of a large audience. The board was constructed by Pengelly & Co, and the lettering by Mr R H Herriott, who was himself one of the original Anzacs. Mr A H Roberts who presided, asked Mr R Fleming to perform the act of unveiling, which he did, delivering a thoughtful address.
Major M I Herbert, one of the original 10th Battalion, gave a graphic account of the historic landing at Gallipoli, and of the conditions prevailing until and at the evacuation.
The Rev Eric Wyllie conducted the service, when special prayers were said and hymns sung, including, Kipling's Recessional and the National Anthem.
Mr R F Mayfield, chairman of the Loxton District Council, motored from Loxton to attend the ceremony, and delivered a short address. The room was tastefully decorated with flags. Altogether the ceremony was of a most impressive nature. [Ref: Murray Pioneer and Australian River Record (Renmark) 6-5-1921]
In 1923 the government erected a new school, still standing today, resulting in the original school house being available solely for hall use.
The following newspaper report describes the manner in which residents secured the old hall for their use.
The annual meeting of Moorook Progress Association was held in the local hall on the 24th inst. The president, Mr A Carne JP, occupied the chair.
Since the establishment of the new school the old "Moorook Hall" had lost its principal source of revenue. The premises, and some half acre of land, were reserved for educational purposes at the time of the founding of the Village Settlement, and the deeds were handed to the Education Department.
Fearing that the premises might now be lost to the public benefit by some means, the committee had for some time been in communication with the department, with the result that it had been offered a lifelong lease of the building and adjoining reserve, at a nominal rental, providing suitable trustees were appointed. To enable negotiations to be finalized, trustees were appointed at this public meeting, the following gentlemen being elected: Messrs J Aird, A G Carne, C F Drogemuller, C R Krollig, A H Roberts, A. L. Shillabeer and T G A Wachtel.
A motion authorising them to take over a lease of the property, so that it might be conserved for the benefit of the residents was carried unanimously.
Several amendments to the rules of the Progress Association were adopted. [Ref: The Murray Pioneer and Australian River Record (Renmark) of 30 March 1923]
Moorook November 2
A community song hour, which is held on alternate Mondays in the local and McIntosh halls, still holds its own in enthusiasm, especially that in the McIntosh hall, where the attendance is particularly good.
Mr H Gray is conductor, Mrs Herriot pianiste. [Ref: Murray Pioneer and Australian River Record (Renmark) 7-11-1924]
IMPROVING MOOROOK HALL
Moorook August 23
The Moorook Hall has recently been painted and generally repaired, and to the great satisfaction of the ladies, the anteroom has been floored with cement, new benches and cupboards have been installed, and doors added leading from the hall. This has been a long felt want and will be greatly appreciated by everyone having occasion to use the building. [Ref: Murray Pioneer and Australian River Record (Renmark) 27-8-1926]
NEW MOOROOK HALL Foundation Stone
Moorook October 7
Before a large assembly, including visitors from Barmera, Renmark, Loxton and surrounding districts, the official ceremony of laying the foundation stone of the new Moorook Hall was performed by Moorook's oldest settler and one of the River's pioneers, Mr J Aird senr, on Saturday. Appropriate speeches were made by Messrs C R Krollig, chairman of hall trustees, S G A Wachtel and F J Petch, chairman Loxton district council. Mr Aird was presented with a suitably engraved silver trowel.
The sum of £8/12/ was laid on the stone.
Following the ceremony a bazaar, opened by Mr F J Petch, was held in the old hall. The ugly man competition was responsible for raising about £15. Various stalls, and a mock court were operating during the afternoon and evening.
In the evening a dance was held, Messrs Flaherty senr, and N Schenscher supplying the music. As a result of the day's effort the building fund of the new hall will benefit to the extent of about £52.
It is anticipated that the building will be competed and ready for opening towards the end of December of this year. [Ref: Murray Pioneer and Australian River Record (Renmark) 12-10-1933]
MOOROOK January 6
The official ceremony of opening the new hall was performed by Mr T C Stott MP, before a large attendance. After a presentation to Mr Stott, by Mr C R Krollig on behalf of the hall trustees, of a gold key suitably inscribed, a banquet followed, at which, an impressive toast list was given.
A social and dance held in the evening was attended by a large crowd. [Ref: Murray Pioneer and Australian River Record (Renmark) 11-1-1934]
HALL IMPROVEMENT COMMITTEE
The Moorook Hall Improvements Committee held a social and dance on Saturday August 12, in the Moorook Hall.
Almond blossom and greenery on the stage comprised the decorative schemen.
Items interspersed with dancing were given by boys of the Yinkanni school, recitation: Misses S Battams and R Loxton songs: Miss F Saxon and B Krollig humorous sketches.
The Moorook Harmony Boys supplied the music for dancing. Mr C Krollig was MC. Supper was served by the committee.
Following the social and dance it is proposed if satisfactory by the Hall Improvement committee to purchase a 500 candle power petrol light for the main hall. Mr Don Loxton offered to demonstrate this lamp.
A King competition for the forthcoming fete was also discussed.
A pet and doll show with decorated perams and cycles and a miniature arts and crafts exhibition are also being considered.
The first of a series of bridge and table tennis evenings, arranged by the stallholder of the fete to be held in November, was held.
Bridge was played in the supper room, a cosy fire adding to the comfort of the players. Table tennis was fought out in the main hall under the direction of Mr A B C Downs. [Ref: Murray Pioneer and Australian River Record (Renmark) 24-8-1939]
Held on Saturday afternoon, November 25 in the hall with a large attendance, the fete of the Moorook institute was opened by Mr T C Stott MP, who made a hurried trip from Melbourne to fulfil his promise to officiate.
Mr Stott in his customary jocular manner complimented those present on the appearance of the hall and urged strong support for the undertaking. The hall was transformed into a garden, complete with trees, flowers, rockeries and garden seats.
Much credit is due to Mrs S Sanders and her band of willing workers for the beautiful setting, a veritable ocean of flowers.
A dance followed at night in the Institute, with Ern Saxon's orchestra in attendance.
The total proceeds amounted to nearly £73 which has been earmarked for the bank overdraft. [Ref: Murray Pioneer and Australian River Record (Renmark) 14-12-1939]
In aid of the DBNS a carnival night held In the Moorook Hall was a great success. Takings amounted to £18.
The stage was decorated with multicoloured streamers and balloons. Palm leaves and blossoms were in evidence in the background.
The large throng of dancers enjoyed the melodies supplied by the Night Owls Orchestra of Cobdogla. Mr W Wetherall was MC.
Strawberry, ice cream and cool drinks stalls were arranged cabaret style in the supper room.
During the evening opportunity was taken to honour Steward C Loxton, by the Win the War Committee and Moorook residents. Mr J Grey introduced Mr G Scott (president of the Moorook RSL Sub-branch) who made the usual presentation. Steward Loxton responded.
Prior to the carnival Mrs A E Loxton was hostess at a small dinner party at which Colin was the guest of honour. [Ref: Murray Pioneer and Australian River Record (Renmark) 19-12-1940]
Three Soldiers Honoured
Three members of the AIF, Privates M Royal, B Bartsch and R Bartsch were honoured by residents of Moorook and district on August 9.
The Moorook Hall was filled with one of the largest gatherings to a function of this nature. Mr J Gray (chairman of the Win the War Fund) presided and welcomed the residents. Presentations were made by Mr W E Harrington, representing the Moorook RSL Sub-branch.
The Bartsch brothers had lived in the district all their lives, while Pte Royal had come to Moorook as a young man and had become well known. He wished them a safe return.
The three men responded, thanking the residents for the interest taken in their welfare.
Mr. Harrington called for a minute's silence in honour of the late Pte T Chisholm.
Mr C Krollig was MC for a programme of dances. Community songs were sung to music played by Mrs R Herriott. Supper was served by members of the local Red Cross Circle.
Among the gathering were Pte T McCullock (Garrison), Steward C Loxton (RAN), Ptes L Aird, F Seiboth and G Bartsch (Militia). [Ref: Murray Pioneer and Australian River Record (Renmark) 14-8-1941]
New Kitchen for Moorook Hall
Following a donation for £20 from the CWA for the erection of a new kitchen, the Moorook Hall Committee met a CWA subcommittee to draw plans for the kitchen. This is now well in hand, but the treasurer stated he would like a little more money in hand for the project. Anyone wishing to give a donation could send it to Mr O W Kloden, by whom it would be officially acknowledged. [Ref: Murray Pioneer (Renmark) 26-10-1950]
Moorook CWA Help for Hall
Christmas Party Moorook December 18
The Moorook Branch of the CWA, at its last meeting for the year, held in the Moorook Hall on December 13, decided to help the Hall committee on a 50/50 basis, to build a new kitchen and if possible to carry on with the proposed children's playground.
The Loxton District Council, it was stated, had offered its equipment to level the ground when it was in the district.
The first function in aid of the fund would be a cherry fete on December 15.
A huge Christmas tree decorated the stage for a Christmas party which the hostesses arranged to follow the meeting. A good programme comprising community singing, competitions and songs by Mesdames Bullock and M E Loxton was much enjoyed.
During the afternoon "Merry Christmas" arrived with a huge stocking on her back containing small parcel for each person present. The president, treasurer and secretary received a well filled Christmas stocking from the members, and much appreciated the thought.
Afternoon tea was served in the supper room, and a Christmas cake made by Mrs Loxton and decorated by Mrs R Smith was cut by the president. [Ref: Murray Pioneer (Renmark) 21-12-1950]
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1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Uses: Anything relating to finance and money.
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Uses: Rising costs of healthcare. Costs of medicine. Medicare. Medicaid.
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Piazza San Marco (Italian pronunciation: [ˈpjatt͡sa san ˈmarko], often known in English as St Mark's Square), is the principal public square of Venice, Italy, where it is generally known just as "the Piazza" (la Piazza). All other urban spaces in the city (except the Piazzetta and the Piazzale Roma) are called "campi" (fields). The Piazzetta (the 'little Piazza') is an extension of the Piazza towards the lagoon in its south east corner (see plan). The two spaces together form the social, religious and political centre of Venice and are commonly considered together. This article relates to both of them.The Square[2] is dominated at its eastern end by the great church of St Mark. It is described here by a perambulation starting from the west front of the church (facing the length of the Piazza) and proceeding to the right.
The west facade of St Mark's basilica
The church is described in the article St Mark's Basilica, but there are aspects of it which are so much a part of the Piazza that they must be mentioned here, including the whole of the west facade with its great arches and marble decoration, the Romanesque carvings round the central doorway and, above all, the four horses which preside over the whole piazza and are such potent symbols of the pride and power of Venice that the Genoese in 1379 said that there could be no peace between the two cities until these horses had been bridled;[3] four hundred years later, Napoleon, after he had conquered Venice, had them taken down and shipped to Paris.[4]
The Piazzetta dei Leoncini is an open space on the north side of the church named after the two marble lions (presented by Doge Alvise Mocenigo in 1722), but now officially called the Piazzetta Giovanni XXIII. The neo-classic building on the east side adjoining the Basilica is the Palazzo Patriarcale, the seat of the Patriarch of Venice.
Beyond that is the Clock Tower (Torre dell'Orologio), completed in 1499, above a high archway where the street known as the Merceria (a main thoroughfare of the city) leads through shopping streets to the Rialto, the commercial and financial center. To the right of the clock-tower is the closed church of San Basso, designed by Baldassarre Longhena (1675), sometimes open for exhibitions.[5]
To the left is the long arcade along the north side of the Piazza, the buildings on this side are known as the Procuratie Vecchie, the old procuracies, formerly the homes and offices of the Procurators of St. Mark, high officers of state in the days of the republic of Venice. They were built in the early 16th century. The arcade is lined with shops and restaurants at ground level, with offices above. The restaurants include the famous Caffè Quadri, which was patronized by the Austrians when Venice was ruled by Austria in the 19th century, while the Venetians preferred Florian's on the other side of the Piazza.
Turning left at the end, the arcade continues along the west end of the Piazza, which was rebuilt by Napoleon about 1810 and is known as the Ala Napoleonica (Napoleonic Wing). It holds, behind the shops, a ceremonial staircase which was to have led to a royal palace but now forms the entrance to the Museo Correr (Correr Museum).
The west face of the Campanile seen from the Piazza (during Carnival in Feb.1998)
Turning left again, the arcade continues down the south side of the Piazza. The buildings on this side are known as the Procuratie Nuove (new procuracies), which were designed by Jacopo Sansovino in the mid 16th century but partly built (1582-6) after his death by Vincenzo Scamozzi apparently with alterations required by the Procurators and finally completed by Baldassarre Longhena about 1640.[6] Again, the ground floor has shops and also the Caffè Florian, a famous cafe opened in 1720 by Floriano Francesconi, which was patronised by the Venetians when the hated Austrians were at Quadri's. The upper floors were intended by Napoleon to be a palace for his stepson Eugène de Beauharnais, his viceroy in Venice, and now houses the Museo Correr. At the far end the Procuratie meet the north end of Sansovino's Libreria (mid-16th century), whose main front faces the Piazzetta and is described there. The arcade continues round the corner into the Piazzetta.
Opposite to this, standing free in the Piazza, is the Campanile of St Mark's church (1156/73 last restored in 1514), rebuilt in 1912 ' com'era, dov'era ' (as it was, where it was) after the collapse of the former campanile on 14 July 1902. Adjacent to the Campanile, facing towards the church, is the elegant small building known as the Loggetta del Sansovino, built by Sansovino in 1537-46, and used as a lobby by patricians waiting to go into a meeting of the Great Council in the Doges Palace and by guards when the Great Council was sitting.
Across the Piazza in front of the church are three large mast-like flagpoles with bronze bases decorated in high relief by Alessandro Leopardi in 1505. The Venetian flag of St Mark used to fly from them in the time of the republic of Venice and now shares them with the Italian flag.
Shiva (/ˈʃivə/; Sanskrit: Śiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism.[2][3] He is one of the five primary forms of God in the Smarta tradition,[2] and "the Destroyer" or "the Transformer"[4] among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
At the highest level, Shiva is regarded limitless, transcendent, unchanging and formless.[5][6][7][8][9] Shiva also has many benevolent and fearsome forms.[10] In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash,[4] as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.[11][12][13]
The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument. Shiva is usually worshiped in the aniconic form of Lingam
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word is[17] means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.[18]
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).[19][20][21]
The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.[22] It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.[23]
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.[24][25]
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."[26] Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".[27]
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great god"; mahā "Great" and deva "god"),[28][29] Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"),[30][31] and Parameśvara ("Supreme Lord").[32]
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.[33] The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition.[34] Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.[35][36]The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.[37][38]The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure.[38] How the persona of Shiva converged as a composite deity is not well documented.[39] According to Vijay Nath:
Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."[40]
Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.[41]
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.[42] The foremost center of worship of Khandoba in Maharashtra is in Jejuri.[43] Khandoba has been assimilated as a form of Shiva himself,[44] in which case he is worshipped in the form of a lingam.[42][45] Khandoba's varied associations also include an identification with Surya[42] and Karttikeya.[46]Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic[47][48][49] figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra.[47][50][51][52] Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.
While some academics like Gavin Flood[53][54] and John Keay have expressed doubts. John Keay writes that "He may indeed be an early manifestation of Lord Shiva as Pashu- pati", but a couple of his specialties of this figure does not match with Rudra.[55] Writing in 1997 Doris Srinivasan rejected Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man.[56] According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.[57]
Writing in 2002, Gregory L. Possehl concluded that while it would be appropriate to recognize the figure as a deity, its association with the water buffalo, and its posture as one of ritual discipline.[58]Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.[59]Shiva as we know him today shares many features with the Vedic god Rudra,[60] and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
Hindu text Rig Veda, which is dated to between 1700 and 1100 BC based on linguistic and philological evidence.[61] A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods.[62] Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva),[63] and the arrow is an essential attribute of Rudra.[64] This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.[65]
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill",[66] and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness".[65] The names Dhanvin ("Bowman")[67] and Bāṇahasta ("Archer", literally "Armed with arrows in his hands")[67][68] also refer to archery.
Agni[edit]
Rudra and Agni have a close relationship.[69][70] The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.[71] The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra."[72] The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.[73]
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities.[74] Agni is said to be a bull,[75] and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.[76][77] In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.[78]
Indra[edit]
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra.[79] Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3,[80] 6.45.17,[81][82] and 8.93.3.[83]) Indra, like Shiva, is likened to a bull.[84][85] In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.[86]
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion,[87][88] and the Indo-Iranian religion.[89] According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran.[90] It was "a syncretic mixture of old Central Asian and new Indo-European elements",[90] which borrowed "distinctive religious beliefs and practices"[89] from the Bactria–Margiana Culture.[89] At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma.[91] According to Anthony,
Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.[92]
Later Vedic literature[edit]
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BC), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BC to 100 AD also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.[54][93]
Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.[94][95]
Puranic literature[edit]
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.[96]
Tantric literature[edit]
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.[97]Shaivism[edit]
Main articles: Shaivism and History of Shaivism
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.
Panchayatana puja[edit]
Main article: Panchayatana puja
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century AD Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.[98]
Trimurti[edit]
Main article: Trimurti
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer.[99][100] These three deities have been called "the Hindu triad"[101] or the "Great Trinity",[102] often addressed as "Brahma-Vishnu-Maheshwara."
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite. It is often not shown but Shiva has 6 heads, of which only five (Isana, Tatpurusha, Vamana, Aghora, Sadyojata) are visible while the 6th (Adhomukh) can only be seen by the enlightened.
Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes,[103] called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources.[104] In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes".[105] However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers".[106][107] These three mother-goddesses who are collectively called the Ambikās.[108] Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā.[109] It has been mentioned that when Shiva loses his temper, his third eye opens which can reduce most things to ashes.
Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon.[110] The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown")[111][112][113] refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.[114] The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon.[115] The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence.[116] Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy.[117] These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism.[118] One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.[119]
Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair",[120] and Kapardin, "endowed with matted hair"[121] or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".[122] A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly.[123] His hair is said to be like molten gold in color or being yellowish-white.
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat").[124][125] Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue.[126][127] (See Maha Shivaratri.)Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva.[128][129] The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair.[130] The flow of the Ganges also represents the nectar of immortality.
Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin,[116] an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.[131]
Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.[132]
Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.
Trident: (Trishula): Shiva's particular weapon is the trident.[116] His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru).[133][134] This is one of the attributes of Shiva in his famous dancing representation[135] known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum.[136] This drum is particularly used as an emblem by members of the Kāpālika sect.[137]
Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.
Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana).[138][139] Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle"[140] and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra.[141] Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".[142]
5 heads: Shiva is known as panchavactra means 5 heads which indicates 5 elements.
Arms: Shiva has 4 arms which resembles 4 vedas
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode.[116] In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.[143]
Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.[144]
LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important.[145][146][147] These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness".[148] Shiva also means "one in whom the whole creation sleeps after dissolution".[148] Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself.[148] Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol,[149][150] although this interpretation is disputed by others, including Christopher Isherwood,[151] Vivekananda,[152] Swami Sivananda,[153] and S.N. Balagangadhara.[154]
JYOTHIRLINGAM
The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga.[155][156] In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.[156]
The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.[157]Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali[158] and Chandika.[159] Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).
The five mantras[edit]
Five is a sacred number for Shiva.[160] One of his most important mantras has five syllables (namaḥ śivāya).[161]
Shiva's body is said to consist of five mantras, called the pañcabrahmans.[162] As forms of God, each of these have their own names and distinct iconography:[163]
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
Īsāna
These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action.[164][165] Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes.[166] The overall meaning of these associations is summarized by Stella Kramrisch:
Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.[167]
According to the Pañcabrahma Upanishad:
One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)[168]
Forms and roles[edit]
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[169] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
NATARAJA
The depiction of Shiva as Nataraja (Sanskrit: naṭarāja, "Lord of Dance") is popular.[199][200] The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama.[201] His association with dance and also with music is prominent in the Puranic period.[202] In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular.[203] The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya.[204][205] and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati.[206][207] Lasya is regarded as the female counterpart of Tandava.[207] The Tandava-Lasya dances are associated with the destruction-creation of the world.[208][209][210]
Dakshinamurthy[edit]
Main article: Dakshinamurthy
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति),[211] literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras.[212] This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu.[213] Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.[214]
ARDHANARISWARA:
An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman".[215] According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras.[216] Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[217] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism.[218] The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars.[219] According to the Svetasvatara Upanishad, he has four avatars.[220]
In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”.[221] Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).[222][223]
Other traditions regard the sage Durvasa,[224][225][226][227] the sage Agastya, the philosopher Adi Shankara and Ashwatthama as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati.[228] The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.[229]
Buddhism[edit]
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna.[230] In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.[231]
Sikhism[edit]
The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi."[232] In the same chapter, it also says, "Shiva speaks, the Siddhas speak."
In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.[233]
Others[edit]
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty,[234] and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan.[235] In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita").[235] He is clad in tiger skin while his attendants are wearing Sodgian dress.[235] In Eastern Turkestan in the Taklamakan Desert.[235] There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls.[235] Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh.[235][236] It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.[236]
Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.
In Indonesia, Shiva is also worshiped as Batara Guru. In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hinduism is "Maharaja Dewa" (Mahadeva).[237]
It took me a long time to find any information relating to these three heads located on Lower Abbey Street. A year ago, almost to the day, I discovered that art installation is known as “Talking Heads” and the artist is Carolyn Mulholland. On the wall beside the Talking Heads is a plaque which states that the unveiling of the national flag took place in the music hall at this location on Lower Abbey street on 15th April 1858.
Born in Lurgan, Co. Armagh in 1944, Carolyn studied at the Belfast College of Art. She has completed major sculptural commissions for institutions across Ireland and Northern Ireland, including St. MacNissi's Church, Magherahoney, Co. Antrim (1966); the Arts Council of Northern Ireland (1975); the Church of the Resurrection, Cavehill, Belfast (1982); New Ireland Assurance, Dublin (1986); Dublin Sculpture Symposium (1988); Jefferson Smurfit Group, Dublin (1989); and Irish Life, Dublin (1992). Her 1996 portrait of Sir Alfred Chester Beatty is on display at the Chester Beatty Library, and her portrait of President Mary McAleese for the Office of Public Works was completed in 2003. She has held solo exhibitions at Jorgensen Fine Art, Dublin (1995) and the Irish Department of Foreign Affairs in Brussels (1996). In 2000, she held a shared show with Basil Blackshaw at the Pepper Canister Gallery, Dublin. Works include a lifesize bronze sculpture for the famine memorial graveyard in Clones, Co. Monaghan (1998); Group, a private commission of three eight-foot-tall bronze figures (2002); and Man with Kite, a large bronze panel for the new Customs House in Dublin (2003). She won the Irish-American Cultural Institute's O'Malley Award in 1992.
Antti boosting BS3 at Revelstoke, Canada. Shot for ongoing Relate To It project.
Check it out at www.anttisworld.com/relate-to-it/
A half filled album of photos relating to the Kroos Family from Holland . There are photos of Amsterdam , Arnhem and Eindhoven .
Second part of the album is clearly England whether the Kroos family moved here or were on a holiday break isn't certain.
Part of the Beach Moments Project . Includes Candid , Vintage and Family Moments on a beach.
The posters relate to the Japanese invasion of French Indochina (Vietnam) during World War Two. The young lady has a badge sewn onto the left shoulder of her jacket, which is that of the Free French, or French Resistance.
Unfortunately, the location of the photograph, and the exact date, are unknown.
This image is from a set called "What's That You're Wearing".
The photographs in this set were produced from negatives serendipitously discovered in my other collections. The ordinary to exceptional choices of personal fashion through the eyes of the family camera.
Please go here to see more images from "What's That You're Wearing"
www.flickr.com/photos/69559277@N04/sets/72157640797725143/
Produced from the original negative in my collection.